The prophet Muhammad taught that the true Mu’min should “seek out knowledge even unto China” (اطلبوا العلم ولو بالصین). Accordingly, the Taliyah al-Mahdi has always been known for its emphasis on preparation, community defense and defense of others, with a strong root in the martial sciences emanating from China (with Chinese traditions being coined the “Grandfather of Martial Arts”).
Some have termed this approach of the Taliyah as “militancy” and indeed the group has never shied away from the term. The question has always been: “Militancy towards or against what?”
The Qur’an is unambiguous on the matter, enjoining us to: “Fight for the sake of Allah [only] those who fight against you, but do not initiate hostilities. For Allah does not love the aggressors.” – Qur’an, 2.190
وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِين
For the Taliyah, the goal is not and has never been the over throw of any particular nation, nor has it been fixated on one entity as the source of all of humanity’s problems (as though, one person, or even government, could be eliminated and that would solve all of this world’s problems. For us, the purpose of training is found in the training itself, and the lessons it imparts as part of an inward, spiritual and physical manifestation of discipline. It is our maxim that there is “Peace Through Discipline.” In terms of actual physical use of violence, the Qur’an is our guide, and it is clear that it outlines self-defense and defense of others being directly oppressed, as the only legitimate form of violence. There is simply no place in our Movement, nor in legitimate Islam itself, for any form of terrorism or targeting of non-aggressors. Only individual aggressors, and not merely people within the borders of fictional, imagined nation-states, are legitimate to engage in self-defense against. Furthermore, there is no legitimacy to any concept of violence against people of different religious paths, sects or denominations. All of such ideas and practices are pure bid`ah and an absolute apostacy against Islam as taught by the prophet Muhammad.
The Taliyah has, as a basis, suggested that all serious members engage in strength and endurance training. This might take different forms, depending on the individual. One person may focus on endurance more than another who focuses on power. No one person can, will or should focus on every aspect of such training. The important thing is to “strive hard (jahidu) in the way of Allah.”
Additionally, the Taliyah has encouraged extensive martial arts training and tactical firearms training and weapons craft.
During the period of occultation of the group, Dr. Naziri culminated his previous decade of training in an array of martial arts, by focusing on training as a full-time endeavor for several years.
In 2005 he became a Nei Jia (Internal Family Martial Arts Systems) instructor after having studied the following styles of Chinese Martial Arts which he received Black Sash ranking or Instructor Level in:
- Cheng style Baguazhang (八卦掌, also transliterated: Pa Kua Chang)
- Hebei style Xingyiquan (形意拳, also transliterated: Hsing I Ch’uan)
- Chen style Lao Jia T’aijiquan (陳式老架太極拳, “T’aijiquan” is also transliterated: T’ai Chi Ch’uan)
- Yang Style T’aijiquan (楊式太極拳)
- Chen, Pan-Ling “hybrid” T’aijiquan (陈泮岭, combination of Chen, Yang and Wu styles)
- Northern Chinese Tao Pai Traditional Wu Shu (道派武術)
Other systems studied include the following:
- Krav Maga (קרב מגע, Israeli “close-quarters combat”)
- Filipino Escrima (Kali)
- Brazilian Jiu-Jitsu
- Traditional Muay Thai (มวยไทย)
By 2009 he had obtained his four Black Sash ranking in Chinese systems of martial arts. He continues to teach and train in these and many other systems.
In addition to these Martial Arts, the author trained extensively at a variety of tactical firearms academies, with veteran SWAT officers. With more than half his life spend studying the field of Psychology, Criminal Justice, Social-Psychology and Penjak Silat based, S.W.A.T. developed, combat training and certification. Dr. Naziri eventually formulated complete and specialized training, for agencies and individuals, including, but not limited to:
- Counter-Terrorism Training
- Profiling and Background Recognition
- Counter-Terrorist Infiltration and Intelligence Gathering Operations
- Culture and Political background of terrorist organizations
- Hand-To-Hand Combat Training
- Handgun Combat Training
- Concealed Carry Training
- Tactical Rifle Training
- Long Range Sharp-Shooting
- Close Quarters Knife Fighting
The knowledge the author gained through Penjak-Silat-based tactical firearms training was applied to martial arts and how one can apply martial arts in modern self-defense situations.
After years of teaching a variety of systems, from which he obtained separate lineage from different teachers – training concurrently – Dr. Naziri, also known by his Chinese Taoist lineage name of Seng, Hern-Heng (僧亨恆) set about to capture the philosophical approach to “cross-training” in the Nei Jia, and additionally to applying self-defense techniques of Krav Maga, Kali, Brazilian Jiu-Jitsu and tactical weapons training with the principles of Nei Jia “Internal Kung-Fu.” This philosophy was termed “Three Temples” (三寺), and has since been taught has his school of Seng Jia Wu Tao Nei Kung Fu (僧家武道内功夫), and at international seminars, from the Sansi Tao Chang school (三寺道场).
Dr. Naziri (Shifu Seng, Hern-Heng – 師父僧亨恆) has further developed 12 core forms for his school of Seng Jia Kung Fu. All forms are based on practical techniques. “No bullshit,” as he says, “but applications are not obvious to the untrained eye, so you have to know what applications for the movements are.” These forms are taught via quarterly seminar and are as follows…
1. Zhen Ren Qin Na Shuai Jiao Rou Shu* “The True Human’s Locking and Throwing ‘Soft Techniques'” (真人擒拿摔跤柔術)
*The Chinese term “Rou Shu” (柔術) is expressed in speech literally as “Jujitsu” (柔術) in Japanese
2. Tien Shan Liushisi Huan Tui Yi “64 Kick Changes of Celestial Mountain” (天山六十四環腿易)
3. Liushisi Nei Shou Zhou Quan “64 Internal Elbows and Hands Boxing” (六十四手肘拳)
4. Bagua Mi Zong Bu “Eight Trigram Hidden Step Footwork” (八卦密宗步)
5. Nei Jia Quan Zonghe Quan “Internal Families Complete Synthesis Boxing” (內家全綜合拳)
6. Ci Ke Ci Shang Li Hai De Ren “The Assassin Stabs the Powerful Man” (刺客刺傷厲害的人)
7. Shuang Bi Shou Ci Ru Shi Chang “Double Daggers Stab in the Marketplace” (雙匕首刺入市場)
8. Jin Shen Gedou Shu Dan Qiang Shu “Close Quarters Combat Shotgun Techniques” (近身格斗术弹枪術)
9. Jin Shen Gedou Shu Tuji Buqiang Shu “Close Quarters Combat Assault Rifle Techniques” (近身格斗术突击步枪術)
10. Jin Shen Gedou Shu Yincang Shi Shou Qiang Xie Dai Shu “Close Quarters Combat Concealed Carry Pistol Techniques” (近身格斗术隐藏式手枪携带術)
11. Jie He liu Hong “All Rivers Run Red” (皆河流紅)
12. Chang Tao Quan “Eternal Tao Boxing” (常道拳)
Spiritually, per Dr. Naziri’s Taoist lineage, and his relevant oaths, the Taliyah has emphasized the teachings of the Taoist “Tien Shi” (Celestial Masters) sect, which date back to two thousand years ago. Historically, the First Century CE, Huang Jin T’ai Ping movement and the Tien Shi were linked by way of Zhang, Dao-Ling’s grandson. The Yellow Turbans, also known as the T’ai Ping Movement (Great Peace), were parallel to them, though more akin to the militant offshoot of Zhang, Dao-Ling’s Grandson who lead the Tien Shi as well. Dr. Naziri has received training in many later lineages of Taoism, such as the Dragon’s Gate Sect, and others, but believes that the fundamentals taught by the Tien Shi both best lay the foundation for the original intents of a community in harmony with the Tao, and also synchronize with the `Isawiyah orientation that the Taliyah al-Mahdi has followed from the beginning.
From the classic called the Laozi, or commonly the Tao Te Ching (in actuality, the oldest Mawangdui texts reveal it should be ordered the Te Tao Ching), we are instructed in The Nine Practices of the Tien Shi:
- Practice lacking falseness and fakeness. Be genuine, authentic and live in Existential “Good Faith”.
- Practice flexibility and weakness.
- Practice maintaining the feminine. Do not initiate actions, respond to them with softness and “FLOW with the GO!”
- Practice working from the shadows. Focus on results, not on celebrity or renown.
- Practice clarity and stillness.
- Practice doing good deeds, charity, service to others and the community.
- Practice desirelessness. Just be. Accept what comes to you and yield with it. It is through yielding that overcoming of obstacles can be achieved. There is no other Way. This is the Way.
- Practice knowing how to cease with sufficiency. Do not store up or strive after more than is needed. Excess is greed and vanity.
- Practice yielding to others in all things. Even when one is in error, yield. Yield and overcome. The principles of the Nei Jia internal martial arts teach this lesson physically, energetically. and spiritually.
From the Precepts of the Tien Shi taught in their Xiang Er commentary of the Laozi, we are admonished…
- Do not delight in deviance. Delight is the same as anger.
- Do not waste your jing and qi.
- Do not injure the ascendant qi.
- Do not consume beasts that contain blood, delighting in their flavor.
- Do not envy the achievements and fame of others.
- Do not practice false arts or point to any shape and call it the Tao.
- Do not neglect the law of the Tao.
- Do not act recklessly.
- Do not kill any sentient beings nor speak of killing except in defense when no other recourse is available.
- Do not study deviant teachings that instruct contrary and in resistance to the Way.
- Do not covet glory or seek it strenuously.
- Do not seek personal fame.
- Do not be deceived by your ears, eyes or mouth.
- Place yourself in a humble position.
- Do not slight or become agitated.
- Consider carefully all undertakings and do not be flustered.
- Do not pamper your body with good clothes and fine foods.
- Do not allow internal overflow.
- Do not, through poverty, seek strenuously after wealth.
- Do not commit any of the various evil acts.
- Do not overly observe the interdictions and taboos.
- Do not pray or sacrifice to demons and evil spirits.
- Do not be obstinate.
- Do not consider yourself inerrant.
- Do not contend with others over right and wrong. When you meet the contentious, flee them.
- Do not proclaim yourself to be a sage, nor contribute to the fame of the mighty.
- Do not delight in arms, but use them reluctantly, only in defense of the innocent when all other means have been exhausted.
The Sufi Shaykh M.R. Bawa Muhaiyaddeen similarly instructed us that “True jihad is to praise God and cut away the inner satanic enemies. When wisdom and clarity come to us, we will understand that the enemies of truth are within our own hearts. There are four hundred trillion, ten thousand spiritual opponents within the body: satan and his qualities of backbiting, deceit, jealousy, envy, treachery, the separations of I and you, mine and yours, intoxicants, theft, lust, murder, falsehood, arrogance, karma, illusion, mantras and magics, and the desire for earth, sensual pleasures, and gold. These are the enemies which separate us from Allah, from truth, from worship, from good actions and good thoughts, and from faith, certitude, and determination. These are the enemies which create divisions among the children of Adam and prevent us from attaining a state of peace.”
CONSERVING VITAL ESSENCES
In the same way, as we seek to see beyond the illusion of the perceived physical world of the dunya, the Xiang Er Tao (想爾道) – meaning “The Tao THINKS of YOU”, we further are instructed that semenal vital essences and reproductive male fluid should be conserved as much as reasonably possible. Accordingly, the Taliyah al-Mahdi has always encouraged the practice of so-called “Taoist sexual alchemy”:
“The essences (Jing) might be compared to the waters of a pond and the body to the embankments along the sides of the pond. Good deeds are like the water’s source. If these three things are all complete, the pond will be sturdy. If the heart does not fix itself on goodness, then the pond lacks embankments and the water will run out. If one does not accumulate good deeds, the pond is cut off at its source and the water will dry up. If one breaches the dike to irrigate fields as if it were a river or stream, then, even though the embankments hold, the original flow will leak off too and the pond will empty. When the bed of the pond becomes scorched and cracked, that is the various illness all emerging. If one is not cautious about these three things, the pond will become an empty ditch.” (Lines 329-33)
Precedence is seen for this Islamically in Hadith literature, according to the Taliyah, where Muhammad is described as engaging in hours of sexual intercourse with multiple wives, and waking in a state of “tahir” ritual purity in the morning – indicating that not a single drop of semen had passed from him.
In a hadith narrated by Qatada, it is said that:
Anas bin Malik said, “The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number.” I asked Anas, “Had the Prophet the strength for it?” Anas replied, “We used to say that the Prophet was given the strength of thirty men.” And Sa’id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).
حدثنا محمد بن بشار، قال حدثنا معاذ بن هشام، قال حدثني أبي، عن قتادة، قال حدثنا أنس بن مالك، قال كان النبي صلى الله عليه وسلم يدور على نسائه في الساعة الواحدة من الليل والنهار، وهن إحدى عشرة. قال قلت لأنس أوكان يطيقه قال كنا نتحدث أنه أعطي قوة ثلاثين. وقال سعيد عن قتادة إن أنسا حدثهم تسع نسوة. صحيح البخاري (268)
Sahih al-Bukhari, Volume 1, Book 5, Number 268
Similarly, in another hadith narrated Anas bin Malik, it is said that:
The Prophet used to visit all his wives in one night and they were nine in number at that time.”
Another such account, specifically mentions that after having sex with all these women, he was still in a state of Muhrim, a tahir state of ritual purity, without having to make ghusl. This would only be possible if he had not spilled even a drop of semen.
Narrated Muhammad bin Al-Muntathir: on the authority of his father that he had asked `Aishah about the matter and `Aishah said, “I could smell the scent of the Rasul Allah at which time he went round (يَطُوفُ) [having sexual intercourse with] all his wives, and in the morning he was still in a Muhrim state.” – Sahih Bukhari (270)
حدثنا أبو النعمان، قال حدثنا أبو عوانة، عن إبراهيم بن محمد بن المنتشر، عن أبيه، قال سألت عائشة فذكرت لها قول ابن عمر ما أحب أن أصبح، محرما أنضخ طيبا. فقالت عائشة أنا طيبت رسول الله صلى الله عليه وسلم ثم طاف في نسائه ثم أصبح محرما. صحيح البخاري (270)
In terms of Historical-Critical methodologies, rather than mere reliance on isnad claims, these are highly credible narrations based upon the scholarly Criterion of Embarrassment, also known as the Criterion of Double Dissimilate. That is, if there is no continued tradition of such things in the tradition or religious community that has preserved said narrations, then it is highly probable that the record traces back to something so widely attested (Criterion of Wide Attestation), that it could not be disowned, and was necessarily preserved, even though not implemented normatively.
Fundamentalists often balk at such notions, because to them the idea of the prophet making love to multiple wives at once is something they consider haraam. These are of course the same people who tell you that it is halaal to murder homosexuals, when the Qur’an has instructed them that “there is to be no compulsion in religion.” These same cannot find any source prohibiting lesbianism, even from late source hadith narrations, and yet they maintain such bigotry because they wish to make religion conform to what their ears long to hear. Contradiction after contradiction, they ignore the words of the Qur’an itself, which instructs: “Your wives are a place of cultivation (حَرْثٌ) for you, so come to them in whatever manner you all desire and cultivate (حَرْثَكُمْ) for yourselves.” – Qur’an 2.223
نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ
In other words, sex with multiple polygynous, married partners is not haraam, because that context has never been prohibited in any source ever. Furthermore, this ayah clearly permits it, even though permission is never needed in order to demonstrate the hillah of a matter. The Qur’an essentially is saying, as it so often does, to “mind your business” and that while most cannot handle such polygynous relationships equitably, for the man of the Tao who can – such as in the case of the prophet Muhammmad – it is for them to sexually “cultivate” (a term common for sexual alchemy in Taoism as well) in any way which they and their wives mutually agree upon. As well, in the ahadith which speak of Muhammad “going round” (يَطُوفُ), literally the same term for circuambulating the Ka`bah itself, it is clear that it does not mean to go round from one house or room to another, but to “encircle” a cluster of women, much as the Ka`bah as a singular place is encircled. Could a more sacred term have been used for such holy work of sexual and spiritual cultivation?
MEDITATION, “QI KUNG” AND “SIDDHIS”
In many of the various legends of Taoism and Buddhism, as well as the Hindu Tantric tradition and even the Jewish tales of Chassidic masters, and ancient Talmudic sages, Islamic stories of Muhammad and `Ali, and both the seemingly supernatural powers of their descendants and their disciples, make it clear that there is a universal phenomenon associated with belief in incredible abilities manifesting as a result of decades of meditation practices. Take two examples as proof.
In the first, we find Rabbi “black feet,” who – employing the meditative-concentration practices of the chassidim rishonim, believed by scholars to be none other than the intriguing Essene sect of Judaism, would put his concentration to the test daily by holding his feet in an open fire, and removing them unscathed. On day, however, he was distracted, and his concentration broke. As a result, his feet were severely burned, after which he was nick-named “Rabbi Black Feet.”
In the second, we encounter a disciple of the sixth Shi`i Imam, Ja`far as-Sadiq, the great, great grandson of Muhammad, and a teacher of numerous founders of Islamic schools of thought (Imam Abu Hanifa, for instance, of the Hanafi mazhhab). This disciple was named Harun al-Makki (Aaron the Meccan). A partisan (shi`i) of Imam Ja`far approached him about rising in revolt against the Caliphate. From the perspective of Muhammad’s family, and their partisans (shi`ah), the power to lead the Muslim community in what Muhammad meant by “Islam” had been usurped, robbed from them, first by the Umayyad dynasty who originated with Muhammad’s arch-enemy Abu Sufyan, and then by the Abbasid clan.
Sahl ibn al-Hasan al-Khurasani who was one of the followers of Ahl al-bayt in Khurasan (a province in Iran) came to Medina to meet imam Ja’far As-Sadiq. Sahl al-Khurasani said: “O son of the Messenger of God! You are of the Spiritual Leaders of Ahl al-Bayt. What prevents you from getting your right (i.e. the rule) while you find more than one hundred thousand Shi`ah who are ready to fight for you?”
The Imam asked him to sit down, and then ordered to turn on the oven that was in the house. After the oven became very hot and turned red, the Imam said: “O Khurasani step into the oven and sit in it.”
The Khurasani said: “My master, o son of the Rasul’ullah! Do not punish me by fire and make it easy for me.”
At this time, Harun al-Makki entered the room, and after the greetings exchanged, the Imam told him to put down his shoes and to sit down inside the oven. He did so and the Imam started talking to Sahl about Khurasan as if nothing had happened. After some time, the Imam said: “O Khurasani stand up and look inside the oven.”
Sahl looked into the oven and saw Harun sitting cross-legged inside the fire. Then Imam As-Sadiq asked Harun to come out of oven and he came out healthy with no burn or injury. At this time, the Imam asked Sahl: “How many individuals do you know in Khurasan like this man?”
Sahl replied: “By God, not even one.”
The Imam confirmed his saying and said, “We do not rise at this time when we do not even have five helpers (like him). We know better about the proper time.”
حدث إبراهيم ، عن أبي حمزة ، عن مأمون الرقي قال : كنت عند سيدي الصادق عليه السلام إذ دخل سهل بن الحسن الخراساني فسلم عليه ثم جلس فقال له : يا ابن رسول الله لكم الرأفة والرحمة ، وأنتم أهل بيت الامامة ما الذي يمنعك أن يكون لك حق تقعد عنه ! ؟ وأنت تجد من شيعتك مائة ألف يضربون بين يديك باسيف ! ؟ فقال له عليه السلام : اجلس يا خراساني رعى الله حقك ، ثم قال : يا حنيفة أسجري التنور فسجرته حتى صار كالجمرة وابيض علوه ، ثم قال : يا خراساني ! قم فاجلس في التنور ، فقال الخراساني : يا سيدي يا ابن رسول الله لا تعذبني بالنار ، أقلني أقالك الله قال : قد أقلتك ، فبينما نحن كذلك إذ أقبل هارون المكي ، ونعله في سبابته فقال : السلام عليك يا ابن رسول الله فقال له الصادق عليه السلام : ألق النعل من يدك ، واجلس في التنور ، قال : فألقى النعل من سبابته ثم جلس في التنور ، وأقبل الامام عليه السلام يحدث الخراساني حديث خراسان حتى كأنه شاهد لها ، ثم قال : قم يا خراساني وانظر ما في التنور قال : فقمت إليه فرأيته متربعا ، فخرج إلينا وسلم علينا فقال له الامام عليه السلام : كم تجد بخراسان مثل هذا ؟ فقال : والله ولا واحدا فقال عليه السلام : لا والله ولا واحدا ، فقال : أما إنا لانخرج في زمان لانجد فيه خمسة معاضدين لنا ، نحن أعلم بالوقت(1). بيان : سجر التنور أحماه
Notes: Bihar al-Anwar, v47, p123, hadith #172; also in Manaqib by ibn Shahr Ashub
Such stories of phenomenal training siddhis are not matters of cultural preference for the Asian methodologies, it is for another very simple reason… Today, and indeed since the advent of Arab Nationalism adulterating Islamic movements – even Turkish, Indonesian and Malay, Persian and Pakistani movements – Sufism and its related turuq have not remained in the state that they once were. Notable, and laudable exceptions do occur. The deceased aforementioned Shaykh M.R. Bawa Muhaiyaddeen is one noted example who seems to have achieved both remarkable longevity before passing from this world in 1986, and who also remained spiritually aligned on a vision for peace and reconciliation with the perceived “other.” In general, however, barring the rare and remarkable secluded mountain hermitages of Iran, or the personal ecstasy of a village mystic who – in a trance that they could not begin to explain the methodologies of – is able to go unscathed into the fire, the bulk of what finds in Sufi turuq today is nothing short of intellectual masturbation about charts, diagrams, concepts, all memorized and parroted back by people who do not understand what these concepts mean on a practical level.
Normative modes of Judaism too are in no better position, though knowledge seems to have departed from Jewry on these matters of methodology far later, and in many ways as a result of the Shoah (Nazi Holocaust). It is impossible to tell how many knowledgeable men took the arcane knowledge of Jewish magic and mysticism to the gas chambers and mass graves of Europe with them. Indeed, some still claim to know, but what Dr. Naziri has found, both through studies with Chassidim as a fellow Jew, and in academia, learning from Harvard doctoral graduates whose focus was on Kabbalah (Qabalah) and Jewish magic, is that there is a lot of knowledge preserved, but little understand of how to “power up” the various models and practices.
Whatever siddhis Muhammad and his family seem to have attained, it was no doubt through tahannut practices spoken of in the sirah biographical accounts, having originated from none other than China, where he instructed us to seek out knowledge unto…
In Martial Arts too, it is well known and widely claimed that Chinese Kung Fu is “the Grandfather of the Martial Arts.” What that means is not simply that Chinese Kung Fu is the oldest of martial arts, but that it is the source, the very progenitor of other systems which drew and grew from it. One could thus reason that if one wishes to truly understand any system of Martial Arts, they would be well served to study Chinese Kung Fu and understand later styles within the framework of the Grandfather of Martial Arts, and with it as their foundation.
Finally, one of Dr. Naziri’s Nei Kung meditation teachers has remarked that China has been the “gatekeeper” of Nei Kung, even while all cultures originally had this knowledge. His own teacher believes that it was lost from other cultures because they “abused” it, but my personal view is that this is more self-justification and nationalism than reality. Certainly Chinese history is rife with examples of abuse of power, martial arts and esoteric knowledge as well. The process of Taoist “orthodoxification,” as Dr. Naziri terms it, occurred following centuries of venal abuse by left-hand path Taoists who exploited others for the sake of their own imagined gain. As well, there are many examples where such knowledge has not be abused on a wide scale, and as well, this raises the question that all other cultures have in fact “lost” this knowledge entirely. It would seem that in terms of Africa and other regions, that this knowledge has not been entirely lost… it is just very rare.
All ancient cultures had a name for Taoist concepts such as the Xia Dan Tien, as an energy “storage center”, like the Japanese hara, or the svadhisthana chakra. African cultures too had the same concept. Anthropologist Edward Evan Evans-Pritchard noted, in his Oracles and Magic Among the Azande, references of the Dan Tien being, in the African view, the storage house of a sorcerer’s power, yet – while its location in the lower “abdomen of the witch” was certain, Pritchard concluded disappointedly that he was “left in doubt as to what it is anatomically.”
This knowledge then, to what extent it has been lost in Africa, was lost as a result of imperialism, not as a result of misdeed. The same is certainly true in the case of Jewry, which has, throughout history, been subjected to first Assyrian and Babylonian captivity and finally Roman imperialism, followed by the Great Diaspora, and periodic pogroms from both Christian and Muslim nations. Finally, the Shoah itself seems to have dealt the deathblow to most living lines capable of transmitting the necessary information to “power-up” Kabbalistic models of ma`aseh merkevah, and ma`aseh berashit. It is with all of this in mind that the Taliyah al-Mahdi proceeds with an emphasis specifically Chinese Taoist and Buddhist models, to better – to best – understand what things like Nei Kung, Qi Kung and internal energy meditation are, how we can quantify it, and how in so doing we can better understand the Natural Order that we are all a part of.
Currently, there are several long-time Taliyah Inner Circle members who teach under Dr. Naziri, in their respective cities. For those who advance to the level of Dawud in the Path of Perfection lessons, regular training in martial arts, qi kung, meditation as well as “sexual alchemy” can be obtained through either live-in apprenticeship, or remote, quarterly seminars. Contact us at [email protected] if you are serious about walking this Path.