Something (out of life)

#poem

The Dawn of the Restless

The dawn rises, marching on,
The sun ascends, a golden song,
A new day's birth, so bold, so strong,
But do not wake me—let me belong.

The day proceeds, yet we don’t live,
Our steps move forth, but nothing give,
Awake, yet blind—no eyes to sieve,
Do not wake me—let me live.

No cure sought, no melody heard,
In whispers loud, the lies have stirred,
Chaos sewn from poisoned words,
Do not wake me—it’s too absurd.

For each their cause, the day awaits,
They rise, and noise proliferates,
With idle talk and whispered fates,
Do not wake me—silence creates.

Their tongues, unbridled, rule supreme,
Yet crave a pause, a quiet dream,
For stillness yearns, a fleeting gleam,
Do not wake me—it’s too extreme.

And if the gossip stands as truth,
Mark this well, in age or youth:
Why waste on words so void of proof?
Do not wake me—I seek no sleuth.

Regret spills forth, from tongues unwise,
In whispered airs, where silence dies,
The leaves have gone; the autumn cries,
Do not wake me—let time surmise.

Should I pause, a sudden halt,
Lost in thought, or find my fault,
If this is how my life’s been wrought,
Do not wake me—let dreams exalt.

This world, a clamor, loud and vast,
While men find peace in sleep at last,
A hand that pens a truth steadfast,
Do not wake me—my shadows cast.

One day, I’ll live this fleeting spark,
Like sinners seeking solace dark,
To sleep eternal, still and stark,
Do not wake me—extinguish the mark.

- Samariddin Sirojiddin o'g'li

What do you think of English version of my poem?
Leave comments below.

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Dedicated to every teacher who cares enough to change the system, and to every student brave enough to stand up and speak up.

If you do a job where someone tells you exactly what to do, he will find someone cheaper than you to do it. And yet our schools are churning out kids who are stuck looking for jobs where the boss tells them exactly what to do.

Do you see the disconnect here? Every year, we churn out millions of workers who are trained to do 1925-style labor.

"Stop Stealing Dreams (What is school for?)" by Seth Godin

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Zakovatchilar juda bu illuziyaning ichiga kirib ketishganga o'xshayapti. Ularga bu "narkotik" kabi ishlaydi, shekilli. Zakovat yo'qolib ketmasligi uchun har ishga tayyor ular. Chunki, faqat o'sha yerdagina o'zlarini biror foydali ish qilishayotgan inson (balki, "jadid" hamdir) kabi his qilishadi (hammasi ham emas, albatta).

Bu postning tagida ancha gaplar bo'ldi. Qiziqqanlar, erinmasangiz o'tib o'qib chiqishingiz mumkin )

This process mirrors Jung’s idea of shadow integration, where the individual confronts their inner darkness to achieve wholeness.

Controlled Aggression for Justice
Peterson’s example of the good mother turning into a “monster” to defend her child aligns with Islamic teachings on the moral use of strength. Islam permits controlled aggression in the defense of justice and the weak, emphasizing that such actions must always be governed by principles of mercy and accountability.

"And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Surah Al-Ma'idah, 5:8)

The Prophet Muhammad (ﷺ) as the Perfect Hero
The Prophet Muhammad (ﷺ) exemplified the ideal balance between strength and compassion. Known for his mercy and forgiveness, he also demonstrated courage and firmness in defending truth and justice. His life reflects the integration of the shadow with divine guidance, embodying the highest state of the nafs al-mutmaʻinnah.

"I have only been sent to perfect good moral character." (Musnad Ahmad 8595)

Lessons from Ashab al-Kahf
The Quranic story of Ashab al-Kahf (The Companions of the Cave) offers a profound metaphor for individuation and spiritual growth. Research suggests that elements of the story, such as the cave, the youths, and the dog, align with Jungian archetypes. The cave symbolizes the heart, a space for reflection and transformation. The dog represents the shadow, loyal yet capable of aggression, guarding the cave’s entrance. The youths, undergoing spiritual and moral transformation, embody the persona adapting to divine guidance. These elements emphasize that individuation—or finding the true self—requires turning to Allah, engaging in self-purification, and embracing the metaphysical heart.

Conclusion
According to Islam, the true heroism is of struggle to tame the self (nafs) and shape it on to divine guidance. The 'monster' within it-self ('nafs al ammaharah' or the shadow) should not be suppressed blindly, but rather recognised, disciplined restored to the right path. A hero is not someone completely harmless, but someone who has strength, and controlled aggression and will only use that responsibly to maintain justice and protect the vulnerable.

The ultimate goal in Islam is not merely self-realization but submission to Allah. This submission transforms the individual into a tranquil soul, one that balances strength and virtue in service of a higher purpose. By engaging in jihad al-nafs, embracing one’s potential for strength, and channeling it through moral and spiritual principles, a person can achieve the true heroism that Islam advocates—a heroism rooted in faith, self-mastery, and the pursuit of Allah’s pleasure.

May Allah guide us in our journey of understanding and self-improvement. ❤️

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The Persona and Shadow in Jungian Psychology

The persona, which Carl Jung used to refer to the social mask worn by individuals to meet social expectations, is an important concept in understanding someone, especially if you’re interested in how they navigate areas where there has been substantial psychic trauma. It’s what people see, what they present to the world, to get accepted, to avoid conflict. This persona is useful in the world of social life, but can become overidentification to the superficial, overshadowing the real, deep you. The shadow (and its repressed aspects of the psyche) is juxtaposed with the persona, as laid out by Jung. The shadow includes traits, impulses and desires an individual is unwilling or uncomfortable with relating to his or her idea of himself or herself. Yet Jung notes that the shadow is not an evil thing — the shadow possesses untapped energy and potential which can be integrated into consciousness to bring wholeness and self realization.
Jung made a mistake while interpreting the Surah al-Kahf by focusing his interpretation only on this surah. As a result of his mistake, the following point of view was developed. If the concept of psyche is evaluated within the framework of the whole Quran, one can develop a more accurate perspective of the psyche.

Jordan Peterson takes this one step further by saying that a hero is not someone so harmless but it is someone who confronts his shadow, accepts his ability to destroy but in an orderly manner. Peterson uses his example of the nurturing mother who can become a ferocious defender of her child to show that one must have the capacity to be strong and, yes, aggressively moral.

The Islamic Concept of Nafs

In Islamic spirituality, the concept of nafs aligns closely with Jung’s ideas of the self and its inner struggles. The nafs represents the self in its various stages of development, ranging from the base desires to the purified state. It is categorized into three primary states:

Nafs al-Ammārah (The Commanding Self):
This stage represents the base and unrefined self, inclined toward desires, sins, and lower impulses. It is the “shadow” of the human soul, embodying traits like anger, greed, and arrogance. The Qur'an describes this state:

"Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy." (Surah Yusuf, 12:53)

Nafs al-Lawwāmah (The Self-Reproaching Soul):
In this stage, an individual becomes aware of their flaws and struggles against their base desires. It corresponds to the confrontation of the shadow in Jungian terms, where the individual begins the process of self-awareness and refinement. The Qur’an swears by this state:

"And I do swear by the self-reproaching soul." (Surah Al-Qiyāmah, 75:2)

Nafs al-Mutmaʻinnah (The Tranquil Soul):
This is the highest state of the self, characterized by peace, submission to Allah, and moral purity. It reflects the integrated self in Jungian psychology, where the shadow is harmonized, and the individual achieves inner and outer balance.

"O tranquil soul, return to your Lord, well-pleased and pleasing to Him." (Surah Al-Fajr, 89:27-28)

The Hero and the Monster in an Islamic Context

The notion that “the hero has to be a monster” resonates with Islam’s emphasis on jihad al-nafs, the inner struggle against one’s base desires. While Peterson’s “monster” represents the capacity for strength and controlled aggression, Islam provides a framework for refining these impulses and using them in service of Allah and humanity.

Embracing the Shadow through Jihad al-Nafs

Islam teaches that acknowledging and refining the nafs al-ammārah is essential for spiritual growth. Suppressing the darker impulses without understanding or controlling them can lead to hypocrisy or uncontrolled outbursts. Instead, a Muslim is encouraged to engage in self-reflection, repentance, and spiritual practices to transform these impulses into virtues.

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#just

The profound impact of prison on Dostoevsky is vividly evident in one of the letters he wrote. He states:

"...For almost five years I have been constantly under surveillance, or with several other people, and not one hour alone with myself. To be alone is a natural need, like eating and drinking; for in that kind of concentrated communism one becomes a whole-hearted enemy of mankind. The constant companionship of others works like poison or plague; and from that unendurable martyrdom I most suffered in the last four years. There were moments in which I hated every man, whether good or evil, and regarded him as a thief who, unpunished, was robbing me of life..."


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