The Pathologie of Illness

Social Passivity and Dynamic Independence

From a talk delivered by Dr. Muhammad Dalmau & Dr. Abdalhamid Evans during August 1992 at the Sixth Conference of Islamic Fiqh, Granada, Spain.


As Salaamu alaykum.

A'udhu billahi min ash-shaytan ir-rajim.

Bismillah ir-Rahman ir-Rahim.

Ashhadu an la ilaha illa'llah, wa ashhadu anna Muhammadan Rasulullah, wa la hawla wa la quwwata illa billah.

We are going to examine the pathology of illness. What is illness? In order to arrive at a fuller understanding of any given phenomenon, it must be viewed within its context. With the phenomenon of modern-day illness we must bear in mind that it is situated within a society which is itself a market place entirely dominated by the practice of usury. This is its 'enframing'. Thus, the scientific observation of actual biological events is inevitably misinterpreted, leading to therapeutic conclusions that have, as their end result, economic market purposes.

This is why the scientific world has adopted, for example, Newton instead of Goethe, Freud instead of Nietzsche, Pasteur instead of Bechamp, and more recently with the phenomenon of AIDS, Montagnier instead of Deusberg. One viewpoint serves the market forces, the other does not.

In this way, what we will call 'market medicine' forms a part of a strategy established to distract our attention from the real purpose of our lives - and indeed our illnesses. The fundamental issue is not one of health and illness, it is rather a matter of whether we live authentic or inauthentic lives; that is to say, whether we live within the limits which Allah has ordained or outside of them.

Allah says in the Qur'an:

"These are the limits imposed by Allah. Whoever obeys Allah and His Messenger, Allah will make him enter gardens with rivers flowing beneath them, where they will remain forever. That is the great success. Whoever disobeys Allah and His Messenger and goes beyond His limits, Allah will make him enter fire where he will remain forever; his will be a shameful punishment."

(Qur'an 4: 13-14)

Let us look at how the creation functions at a biological level. The human organism is in a continuous process of fermentation or nutrition, transforming itself constantly, building and destroying itself without stopping, changing, instant by instant, despite its apparent fixedness or solidity. Within a period of approximately six months all of our cells and tissues have been renewed.

As Allah says in the Qur'an:

"Every day He is on a new affair."

(Qur'an 55: 29)

Our organism, in its existence in this permanent state of change, is in a determined vital transaction, a transformative interchange that we call metabolism; that is to say, the dynamic metamorphosis or our being-ness, here and now. Right now in each one of us, millions of cells are being destroyed and created.

Meta means transformation, bolism means life. The transformation of life. This metabolism includes anabolism, that is, assimilation and construction, and catabolism, destruction and elimination. We absorb air, water, food, sensory impressions, meanings. And we produce actions, new cells and tissue, plus detritus and toxins which need to be continually purified and eliminated.

This metabolism, this vital transaction, lived within the limits, is a harmonious relationship between the unified whole and its parts. This unified action expresses itself in the diversity of its constituent parts, i.e. organs, tissues, cells and by the harmony of its functioning with a directed, final intention.

We can say, with Goethe, that the human being is a single organ, and life is its unique function.

So we can see that this organism, the human being, in its constant interaction with its environment is permanently encountering phenomena and re-evaluating them, transforming and being transformed. Let us say that the vital function basically consists of the evaluation of the phenomena that appear in its existential clearing, and depending upon the perceived meaning, this biological will-to-power will determine the manner of relating with these phenomena. For example, a glass of cold water drunk on a hot day does not have the same biological value as the same glass of water drunk on a cold day.

If we focus down to the simplest biological level, we find that the fundamental, anatomical element with which the cells, the tissues, the organs, the entire organism is constructed, is the microzyma. That is the beginning and end of all organisation.

The microzyma, a molecular granulation that produces soluble ferments, demonstrates this primordial function of the vital transaction which is constantly to transform. The microzyma is the elemental transformer in the nutritional process.

In a state of balance, the microzymas act harmoniously and our life is, in every meaning of the word, a regular fermentation. In a state of imbalance, the microzymas cease to act harmoniously and the fermentation is disturbed. The microzymas have either changed their function or are placed in an abnormal situation by some modification of the environment.

The consequence is that these basic transformative elements, the microzymas, can by this breakdown of the nutritional process, evolve into bacteria or viruses - we could say that we create them and they live within us.

But these bacteria and viruses, that in themselves are simply indicators of a particular nutritional or fermentational state, are classified by market medicine as exogenous aggressive elements - i.e. aggressors attacking from the outside - which need to be repressed medically.

Here is the first lie of market medicine. It defines the human being as a static entity, disconnected from his environment, and under constant threat from invisible external enemies, from which he needs to be continually protected.

Let us look at this clearly. Here is the trick of the fundamental microbial theory, whose existence was necessary to later permit the development of the whole market of vaccinations and antibiotics. In reality, all that we observe at this elemental, biological level are evolutionary possibilities of these basic transformative elements, the microzymas, in their capacity to adapt to different, and sometimes extreme, existential possibilities and situations.

Pasteur and Bechamp worked together. Bechamp discovered that bacteria were evolutions of the microzymas which are produced in our bodies by changes in the nutritional process, changes which are of course expressed as illnesses. But Pasteur only placed relevance on the micro-organisms - i.e. the bacteria - and not on the changes of environment which actually gave rise to them.

In this way the presence of these micro-organisms came to be seen as the unique cause of the disease. Taking them out of their actual context, Pasteur built up the theory that these same micro-organisms invade us from the outside - and of course they are to be found everywhere. This is the basic theory upon which the entire medical market is sustained.

Sydenham, the famous 18th century pathologist said that acute illnesses are divine and chronic illnesses are human. Why? Acute illness is a process of crisis which always leads to a resolution. The crisis can only end in either defeat or victory and is always the same process; it begins, unfolds, peaks and ends. We can see in it a finality, an intention, ending in the re-establishment of a harmonious vital transaction, or death. The organism, under the command of Allah, has no option but to adapt in this way to changing environmental circumstances.

Allah says in the Qur'an:

"It is the Sunna of Allah, which has proceeded from before time. You will not find any change in the Sunna of Allah."

(Qur'an 48: 23)

In this way we can say the bacteria, viruses, fungi, etc. are the concomitant entities of these processes of crisis. They are the elements that accompany the transformative biological processes. In fact, in any healthy human being we could isolate the majority of all known micro-organisms. The question is, if they are born in us and live within us, when do they become pathogens?

The second lie of market medicine is to distract our attention regarding these micro-organisms, defining them as the causes of specific diseases, instead of looking at the specific disease conditions.

Here market medicine functions as a fundamental instrument of the State with its pseudoscientific theories, constructing an edifice of nosologic entities, i.e. specific illnesses, which has assured that the suffering human being never looks for the cause of his suffering in those social, political and economic circumstances that have produced it. Furthermore, it makes him need, each time more urgently, the help of the protector State to magically free him from the plagues that threaten him.

Thus the terrorising action of the State is established, exalting mistrust of the creation and inspiring the fear of death. From birth they overwhelm us with the necessity to protect our children, imposing on us preventative immunisation, vaccinations, and the continuous suffocation of our biological crises by the peace-keeping forces of the pharmaceutical multinationals: antibiotics, antifungicides, antivirals, anti-inflammatories, antihistamines, anti-allergics. Antilife, all of them.

Thanks to the passive acceptance of this policy, our organism gradually loses the capacity to create these crises that permit resolutions. That is to say, it ceases to stage battles, and establishes a passive biological resignation, i.e. chronic illness, a process no longer characterised by crisis, but by lysis, i.e. a slow, progressive destruction that can only end in death.

Illness or infirmity implies a lack of firmness. This chronic infirmity finally and without option submits the human being to a kind of medical usury, vitally indebting him to medical care. In the same manner that usury endlessly creates more debt, the treatment of specific infirmities using market medicine endlessly creates more pathology, more disease, and more vital debt.

If we take the view of Bechamp, and more recently Klenner, Bayev and others, that these micro-organisms (bacteria and viruses), are simply elements that accompany the illness, markers that indicate an inharmonious state of nutrition, then the use of anti-biotics and anti-virals against these markers, instead of providing a solution, produces greater harm.

If the chlostridium tetani, which are claimed to be the cause of tetanus, can be isolated in our body tissues in a state of health, without producing tetanus, then what results will a vaccine, made of this chlostridium, produce when injected into our young children?

Could it not be that this vaccination is the cause of the later development of certain degenerative neurological processes that we observe later on in life, the origin and cause of which are still unknown?

This is an open question for future investigation - investigation which will certainly not be funded by any pharmaceutical company. Not only are people terrorised into having their children and themselves vaccinated, in many countries it is actually illegal not to do so.

Let us recapitulate.

The organism is in a constant interaction with its environment, i.e. in continuous transformation.

In order to adapt, the organism from time to time needs to create crises that lead to resolutions.

These crises are wrongly interpreted by being taken out of context.

In this way they are mistreated by medical suppression.

This suppression produces morbid metastasis (changes of state), i.e. continually deepening pathology that becomes chronic illness.

Chronic illness brings with it 'vital' debt.

This vital debt is unpayable, because the medical treatments suppressing the pathology, simply produce more pathology.

Arriving at this point, the only solution is to choose the way of dynamic independence. Like the character of Oedipus in the play "Oedipus and Dionysus" by Ian Dallas, we must say 'no' to the scenario as defined by the State. It is impossible to arrive at dynamic independence without an absolute rejection of the inauthentic.

La ilaha illa'llah. There is no divinity but Allah.

We reject State medical tyranny, not simply by opposing it, but by rendering it irrelevant, by freely choosing to live within the limits defined by Allah.

We reject the definition of man as a passive indebted victim, with a false social project of family gratification, in favour of a human being, socially and politically active, who from his inherent state of equilibrium cannot choose another course than the worship of Allah and the establishment of justice in the world.

We reject the scientific monopoly of the State that by a sleight of hand misleads the human being about his biological reality and his authentic needs.

We reject the medical terrorism that scares the human being, encouraging him to distrust the creation and forces him to accept State control and medical protection.

We reject the authority of pharmacological power, which, worshipped like an idol, claims the power to save man from death, when in reality it is simply one of the most lucrative markets that exists.

We are people who have put our trust in Allah. We accept and confirm His definitions.

Allah says:

"The One Who created me, guides me. The One who feeds me and waters me. And when I am ill He heals me. And the One who makes me die, gives me life again. And Whom, I ardently hope, will forgive me my wrong actions on the Day of Judgement."

(Qur'an 26: 78-82)

Illness is an indication, not a malfunction. There is nothing to be improved on in the creation. The creation is without flaw. There is no malfunction to be found. The endless search for malfunction is in itself a madness that obscures the true meaning of the indication.

 

Allah says:

"He has created seven heavens in harmony. You will not find any imperfection in the creation of the Merciful. Look again - can you see any imperfection? Then look again and yet again. Your sight will return to you frustrated and fatigued."

(Qur'an 67: 3-4)

Illness indicates to us the inherent mercy of Allah's creation, so flawless that the illness is in itself a curative process directed towards the re-establishment of vital equilibrium. The true doctor, who recognises the signs, assists by his art in the fulfillment of this purpose, in a manner which is quick, smooth and permanent. This is what we can call a cure.

 

Allah says:

"And in the earth are signs for those whose trust is certain, and in yourselves. Can you then not see?"

(Qur'an 51: 20)

As we do not see illness as an isolated event, but rather as a meaningful form of this vital interaction of the organism with its environment, the primary question is not about health or illness but whether the limits of Allah are observed or ignored. In order to make an observation or diagnosis of illness, we must first locate it within a zone of meaningful references. This permits us to comprehend the purpose of the phenomenon, as an integral part of the behaviour pattern of the individual, at all degrees of focus, from the political to the biological.

From this phenomenological viewpoint, we can say that what happens within the limits of Allah does not have the same meaning as what occurs beyond these limits. Furthermore they are often not the same types of illness that occur within or beyond these limits. Sexually transmitted diseases are for the sexually indiscriminate. This statement is biological and thus, in our model, also moral. The moral dimension is not imposed, but implicit, since that which is socially harmonious is moral. This is the primordial demarcation of the specific disease conditions.

Allah says in the Qur'an:

"These are the limits of Allah, so do not go near them. In this way Allah makes His signs clear for mankind in order that they might have taqwa."

(Qur'an 2: 187)

From this viewpoint, the modern epidemics all derive from outside the limits. The western scientific community, while it does not have a clear picture of what is taking place, defines the causes of the modern epidemics as:

The incapacity to distinguish the pure from the impure.

The complete disintegration of behaviour patterns - individual, family and social.

High speed travel and high speed way of life.

The destruction of the natural environment.

In the word of one of these scientists, "We have to say that modern life is in itself disease."

Allah says:

"Whoever transgresses the limits of Allah, truly harms himself."

(Qur'an 65: 1)

We cannot change the nature of existence. The decree of Allah is manifest at every degree of focus.

We are compelled to draw the following conclusions both for patients and for doctors.

For the patient:

In the words of Ernst Jünger, "Health is a choice". The patient must actively and freely make this choice. This is fundamental.

He must go beyond the project of the closed nuclear family which is no more than an arena of debt and misdirected aggression, leading to incestuous crime, both psychic and physical.

He must assume his responsibilities as Khalifah on the earth and establish worship and justice. This is the fulfillment of his human purpose.

The free man is the one who, as a slave, freely accepts the merciful limits of Allah. Within this context, illness can be defined and experienced as a mercy, and the natural crises can take place.

The responsibilities of the doctor includes these and go further. He must:

Work to abolish the usurious medical market dominated by the pharmaceutical industry.

By his medical activity he must liberate, rather than imprison his patients, consciously teaching and promoting political actions which will end the tyranny of the fiscal state.

Study and practise authentic sciences of health based on living within the limits defined by Allah and His Messenger, blessings and peace upon him.

 

We end with the words of Allah:

"Truly in the Messenger of Allah you have a good example."

(Qur'an 33: 21)

It is significant that the Arabic word used here for 'example', (uswatun) has at its root the meaning 'to be healed'.

As-Salaamu alaykum wa Rahmatullah.

 


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