Training the Body and Mind for Socio-Spiritual Revolution

"Self-Defense" and Defense Against the "Self"

 | وَإِنَّ لَكَ مَوْعِدًا لَّنْ تُخْلَفَهُ

Over the years, the Taliyah al-Mahdi has emphasized training in several aspects of physical, mental and spiritual discipline, in preparation for that has been termed in the Shi`ah world as "Al-Qayyim" - the Rise, of the Imam. Whether you view this as a literal physical return of a historical figure, or like us focus on the "Perpetual Return of the Imam" (as explained in our work by the same name0, the manner of training should be approached identically.

In a somewhat esoteric Shi`i narration, we read the following illustrative model for the sorts of training and focus to be undertaken by those who would be the Taliyah of the Mahdi:

Sahl ibn al-Hasan al-Khurasani who was one of the followers of Ahl al-Bayt in Khurasan (a province in Iran) came to Medeenah to meet Imam Ja`far as-Saadiq (عليه سلام). Sahl al-Khurasani said: “O son of the Rasul'ullah! You are of the A'immah of Ahl al-Bayt. What prevents you from getting your right (i.e. the rule) while you find more than one hundred thousand partisans (shi`ah) who are ready to fight for you?” The Imam (عليه سلام) 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 (عليه سلام) 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 (عليه سلام) told him to put down his shoes and to sit down inside the oven. He did so and the Imam (عليه سلام) started talking to Sahl about Khurasan as if nothing has happened. After some time, the Imam (عليه سلام) said: “O Khurasani stand up and look inside the oven.” Sahl looked into the oven and saw Haroon sitting cross-legged inside the fire. Then Imam as-Sadiq (عليه سلام) asked Harun to come out of oven and he came out healthy with no burn or injury. At this time, the Imam (عليه سلام) asked Sahl: “How many individuals do you know in Khurasan like this man?” Sahl replied: “By Allah, not even one.” The Imam (عليه سلام) 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.”

For us, and with this almost "Taoist" alchemical example from Hadith literature borne in mind, training is composed and comprise of the following:

  1. Training the musculature of the body for strenuous, prolongued activity and endurance.
  2. Training the bones and sinues of the body to be flexible and strong.
  3. Training the energy of the body and its internal centers of energetic "pooling" and even our very organ complexes to be healthy and full of energy.
  4. Training the body in all manners of self defense, focusing on systems with a "soft method" approach, and internal "Nei Jia" focus on internal structure, sinking, coordination of strikes with such, along with energy and intent.
  5. Training in weapons craft, from knife fighting, and disarms, to modern weapons craft such as tactical firearms useage at all ranges of engagement, and disarms as well.

As the Taliyah went underground and into occultation, a large number of adherents close to Dr. Naziri became his martial arts students, concurrent with and since the attainment of four separate "Black Sashes" in an array of Chinese Martial Arts. As well, he continues to train in a number of other systems as well. In Brazil, former publicly-well-known Taliyah members are now instructors in Brazilian Jiujitsu. In Europe, some are specifically Taijiquan teachers and another and OMD in Traditional Chinese Medicine. In the United States and the Levant, Dr. Naziri continues to teach private, group and seminar courses under the name Seng Jia Wu Tao Nei Kung Fu (僧家武道内功夫), and Sansi Tao Chang (三寺道场).

Several of his students have been authorized to teach under him in their respective cities, after years of training.

In the Seng Jia system, which emanates and includes the Nei Jia systems of Baguazhang, Xingyiquan and Taijiquan, which Dr. Naziri teaches, there are 12 core forms, composed over the the past decade and a half, for Seng Jia Kung Fu. All of these are based on practical techniques, but as is common with such systems, applications are not obvious to the untrained eye, so you have to know what applications for the movements are and in this way cannot simply copy movements from a video, but must learn directly, face to face, over a long period of time. These forms 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)

Tied in with the Taoist training emphasized by the Taliyah al-Mahdi - inspired by the Hadith that we are to "seek knowledge, even unto China" (اطلب العلم و لو في صين) - the following derive 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 Tao and the Te, the Way and the Cosmic Power of Virtue, by the first century CE-originated group, the Tien Shi.

  1. Practice lacking falseness and fakeness. Be genuine, authentic and live in Existential “Good Faith”.
  2. Practice flexibility and weakness.
  3. Practice maintaining the feminine. Do not initiate actions, respond to them with softness and “FLOW with the GO!”
  4. Practice working from the shadows. Focus on results, not on celebrity or renown.
  5. Practice clarity and stillness.
  6. Practice doing good deeds, charity, service to others and the community.
  7. 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.
  8. Practice knowing how to cease with sufficiency. Do not store up or strive after more than is needed. Excess is greed and vanity.
  9. 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 the Xiang Er commentary of the Laozi, we similarly read the following admonishments:

  1. Do not delight in deviance. Delight is the same as anger.
  2. Do not waste your jing and qi.
  3. Do not injure the ascendant qi.
  4. Do not consume beasts that contain blood, delighting in their flavor.
  5. Do not envy the achievements and fame of others.
  6. Do not practice false arts or point to any shape and call it the Tao.
  7. Do not neglect the law of the Tao.
  8. Do not act recklessly.
  9. Do not kill any sentient beings nor speak of killing except in defense when no other recourse is available.
  10. Do not study deviant teachings that instruct contrary to the Way.
  11. Do not covet glory or seek it strenuously.
  12. Do not seek fame.
  13. Do not be deceived by your ears, eyes or mouth.
  14. Place yourself in a humble position.
  15. Do not slight or become agitated.
  16. Consider carefully all undertakings and do not be flustered.
  17. Do not pamper your body with good clothes and fine foods.
  18. Do not allow internal overflow.
  19. Do not, through poverty, seek strenuously after wealth.
  20. Do not commit any of the various evil acts.
  21. Do not overly observe the interdictions and taboos.
  22. Do not pray or offer blood sacrifice to demons and spirits.
  23. Do not be obstinate.
  24. Do not consider yourself inerrant.
  25. Do not contend with others over right and wrong. When you meet the contentious, flee them.
  26. Do not proclaim yourself to be a sage, nor contribute to the fame of the mighty.
  27. Do not delight in arms, but use them reluctantly, only in defense of the innocent when all other means have been exhausted.

These precepts were, in many ways, a reaction to the Left Hand Path that many were already following. The Tien Shi came about at a time when Taoism was viewing the teachings of the Nei Yeh amorally. They believed in the principle that doing deeds of "Te" (which is what they herein reference), led to what is called called “flood-like qi” (浩然之氣) in the words of the ancient Chinese philosopher Mengzi. Thus, in the Xiang Er, we further are instructed that:

The jing (essences) 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)

They believed firmly that Taoism was not and could not be viewed amorally like there were so many doing. Thus, they spread these teachings of Te as a core component of alchemy itself and instituted the "Way of the Five Pecks of Rice" (五斗米道) honor tipis to show the world, and the government that when goodness is the focus, goodness spreads virally and thus, the people began governing themselves, doing what was righteous and holy, taking only what they needed and leaving the rest for whoever else was in need. It was a beautiful time and paralleled that of Qumran and the various Essene proto-`Isawiyah centers in the Levant in time and practice entirely. It was something cosmic and universal, spreading without need of direct communication from mouth to ear, but instead through the network of those who thought of the Tao and who in turn the Tao thought of in return - communication directly and communally with the Big Mind

As such, members of the Taliyah al-Mahdi are encouraged to follow the words of the the Tao Te Ching and "be like woman," conserving vital sexual fluids as often as realistically possible, while still engaging in meditative, harmonious acts of sexual "Kung Fu" with one's partner or partners, while implementing ejaculation control in a manner that clearly seems to be indicated in hadith literature as "Sunnah". This too comprises an "Inner Door" aspect of Taoist martial teachings, as well as those of meditation systems in various regions and lineages.

Narrated Qatada: 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). (Sahih al-Bukhari, Volume 1, Book 5, Number 268)

Narrated Anas bin Malik: The Prophet used to visit all his wives in one night and he had nine wives at that time. (Sahih al-Bukhari, Volume 1, Book 5, Number 282; see also parallel ahadith in Vol. 7, Book 62, Numbers 6 and 142)

Such meditation systems are also taught to serious students through the Seng Jia school and system, but little about these methods can be spoken of publically due to relevant oaths tied to their transmission.

How can such discipline be attained by the Mu'min?

Our training is not merely physical but spiritual and blossoming from a place of intersection between the imagined material world and the spiritual.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The strong are not those who defeat people. Rather, the strong are those who defeat their ego.”

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لَيْسَ الشَّدِيدُ مَنْ غَلَبَ النَّاسَ وَلَكِنَّ الشَّدِيدَ مَنْ غَلَبَ نَفْسَهُ

1426 مشكل الآثار للطحاوي

1645 المحدث شعيب الأرناؤوط خلاصة حكم المحدث إسناده صحيح على شرط الشيخين في تخريج مشكل الآثار

Source: Mushkil al-Athar 1426

Regarded as Sahih (authentic) in isnad by the grading system of Ash-Shafi, according to Al-Arna’ut

Al-Tabari reported: Hasan al-Basri, may Allah be pleased with him, said, “Your enemy is not the one you are relieved from if you killed him. Rather, your true enemy is your own soul, between your two sides.”

Al-Tabari said, “It is the Jihad against the greatest of enemies to a man. There is no doubt that it is greater in reward to Allah than the Jihad against the people of idolatry.”

عن الطبري قال الحسن البصري رحمه الله لَيْسَ عَدُوُّكَ الَّذِي إِنْ قَتَلْتَهُ اسْتَرَحْتَ مِنْهُ وَلَكِنَّ عَدُوَّكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ

قال الطبري هُوَ جِهَادُ أَعْدَى الْأَعْدَاءِ لِلْمَرْءِ وَذَلِكَ لَا شَكَّ أَعْظَمُ أَجْرًا عِنْدَ اللَّهِ مِنْ جِهَادِ أَهْلِ الشِّرْكِ

2/812 تهذيب الآثار مسند عمر

Source: Tahdhīb al-Athar Musnad ‘Umar 2/812

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