Metaphysical musings on what non-verbal means
I’m working on a new book project. If you’ve been reading for a while, you might see where I’m going. Since there’s no science in the so-called science of reading, and since the western system of schooling leaves gestalt language processors to learn to read in speech therapy (if at all), I thought that I would use my unique insights and position as a teacher to write a book on holistically teaching a class of students to read … or teaching reading in such a way that both analytic and gestalt processors can learn and grow in the same space.
I know, it’s a bit much.
But, one of the things that I’ve been clumsy about thus far in my writings is a description of what it means to be non-verbal (as opposed to non-speaking, selectively mute, or other things related to the making of sounds).
Elsewhere in my life, I was engaged in a conversation that touched on this topic in a rather profound way. It started with the concept of blasphemy. TW - we’re going to get descriptive about religion, but not preachy. It’ll make sense in the end.
Tawhid is a fundamental concept in Islam that refers to the belief in the oneness of Allah (God). It is the core principle of Islamic monotheism and holds great significance in Islamic theology.
Tawhid encompasses the belief that there is only one God, who is unique, eternal, and without any partners or associates. It emphasizes the absolute unity and singularity of Allah in all aspects, including His essence, attributes, and actions. Tawhid rejects any form of polytheism or associating partners with Allah.
Tawhid is not merely a belief in the existence of a single God; it also entails recognizing and affirming the absolute sovereignty and lordship of Allah over all creation. Muslims believe that Allah is the Creator and Sustainer of the universe and that all worship and obedience should be directed solely to Him.
Tawhid encompasses three aspects:
1. Tawhid al-Rububiyyah: This refers to the belief in the oneness of Allah's lordship and His exclusive authority over all creation. It acknowledges that Allah is the sole creator, provider, and controller of the universe.
2. Tawhid al-Uluhiyyah: Also known as Tawhid al-Ibadah, this aspect of tawhid emphasizes the singularity of worship. It affirms that only Allah deserves to be worshipped, and all acts of worship and devotion should be directed towards Him alone.
3. Tawhid al-Asma' wa al-Sifat: This aspect pertains to the belief in the oneness of Allah's names and attributes. It acknowledges that Allah has unique and perfect attributes, as described in the Quran and the authentic teachings of the Prophet Muhammad, and that these attributes are exclusive to Him.
Tawhid is not only a theological concept but also has practical implications in a Muslim's daily life. It serves as the foundation for faith, worship, morality, and the overall Islamic worldview. Muslims strive to uphold and strengthen their belief in tawhid, as it forms the basis of their relationship with Allah and their understanding of their purpose in life.
When I speak with Muslim parents of autistic children, I often start with Tawhid. Given Tawhid al-Rububiyyah, could an autistic child be a “mistake” or could the child be “broken?” No certainly not. With Tawhid, Creation is exactly as as Allah wills it to be. Plus, who are we (the creation) to question the Creator? This is Tashbih.
Tashbih is an Arabic term used in Islamic theology to describe the act of likening or comparing Allah to His creation. It refers to attributing human qualities, characteristics, or limitations to Allah, thereby drawing a resemblance between the Creator and His creation.
Tashbih is considered a theological error and is strongly rejected in Islam. It contradicts the concept of Tawhid, the belief in the oneness and uniqueness of Allah. Islam teaches that Allah is transcendent and beyond human limitations, and there is nothing in the creation that resembles Allah or can be compared to Him.
The Quran explicitly emphasizes the incomparable nature of Allah and warns against ascribing human attributes or limitations to Him - including error or the ability to make mistakes. Muslims believe that Allah's attributes and qualities are beyond human comprehension and imagination - so no one can know why Allah chose for 2%-5% of the human population to be autistic. Allah is not limited by time, space, or any physical or material characteristics.
Tashbih is seen as a form of anthropomorphism, which is considered a deviation from the pure monotheistic understanding of Islam. Islamic scholars and theologians have consistently refuted and refuted any attempt to liken Allah to His creation, emphasizing the importance of maintaining the transcendence and uniqueness of Allah in order to uphold the concept of Tawhid.
Which brought the conversation to multicultural groups of autistics / parents and the need to bridge huge divides using a common language - something we non-verbal people do not do well.
Nevertheless, there are some commonalities of thought on which we can base our work. Take Islam and Zen in Buddhism. They each have distinct origins and characteristics, but there are a few areas where they share similarities (don’t worry, we’re getting close to the point):
1. Emphasis on Direct Experience: Both Tawhid and Zen emphasize the importance of direct experiential realization and insight. They encourage individuals to go beyond mere intellectual understanding and seek a direct and personal experience of ultimate reality or truth.
2. Transcendence of Dualistic Thinking: Both Tawhid and Zen challenge dualistic thinking, which involves dividing the world into opposing categories. They aim to transcend such dualities and recognize the underlying unity or interconnectedness of all things.
3. Focus on Spiritual Awakening: Both Tawhid and Zen prioritize spiritual awakening and liberation from ignorance and suffering. They provide paths and practices that guide individuals towards attaining a higher level of consciousness or enlightenment.
4. Recognition of the Limitations of Language and Concepts: Both Tawhid and Zen acknowledge the limitations of language and concepts in fully expressing or defining ultimate reality. They recognize that words and intellectual understanding alone are inadequate to grasp the depth and essence of the divine or the nature of existence.
5. Importance of Ethical Living: Both Tawhid and Zen emphasize the significance of ethical behavior and moral conduct in one's spiritual journey. They encourage practitioners to cultivate virtues such as compassion, kindness, mindfulness, and integrity.
6. Seekership and Personal Journey: Both Tawhid and Zen emphasize the individual's personal journey in seeking truth, understanding, and spiritual growth. They encourage self-reflection, introspection, and self-transformation as essential elements of the path.
Did you catch #4? Think about it. Re-read it. Sit with it for a moment.
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Lest the Christians get upset here, I’ll include them in the conversation and expand upon what we learn in #4.
The recognition of the limitations of language and concepts is a shared aspect among Islam, Buddhism, and Christianity. It reflects the understanding that human language and conceptual frameworks are inadequate when it comes to expressing or encapsulating the depth and essence of the divine or ultimate reality. Here's an expanded explanation of this concept:
1. Islam: In Tawhid, the oneness of Allah is considered beyond human comprehension. Muslims believe that Allah's attributes and qualities are beyond human limitations and understanding. While the Quran uses human language to describe Allah's attributes, it is understood that these descriptions are analogical or metaphorical, and not to be taken literally. Muslims recognize that Allah cannot be fully grasped or defined by human language, as Allah is transcendent and beyond human limitations.
2. Buddhism: Zen, for example, emphasizes direct experiential realization over intellectual understanding. Zen practitioners engage in practices such as meditation (zazen) to quiet the conceptual mind and directly experience the nature of reality. Zen recognizes that language and concepts can create dualities and limit our understanding of reality. Zen masters often use paradoxical statements (koans) or non-conceptual methods to help practitioners go beyond the limitations of language and reach a direct experiential understanding.
3. Christianity: Gnostic Christianity, for example, emphasizes the need for direct experiential knowledge (gnosis) of the divine. Gnostics believe that the divine is beyond the realm of ordinary human perception and can only be truly known through direct experience and inner revelation. Gnostic teachings often refer to the limitations of language and concepts to capture the transcendent reality of the divine. Gnostics believe that the divine can be encountered through personal mystical experiences that surpass the boundaries of human language and concepts.
In all three traditions, the limitations of language and concepts are acknowledged as barriers to fully understanding or expressing the divine or ultimate reality. They recognize that language is a human construct and, by its very nature, is limited and incapable of capturing the depth and essence of spiritual truths. This recognition serves as a reminder of the need for direct experience, inner realization, and intuitive understanding to approach the divine or ultimate reality more authentically. It encourages practitioners to go beyond linguistic limitations and engage in practices that facilitate direct experiential knowledge and insight.
In essence, the world’s major religions know what the non-verbal autistic person knows - that the completeness of what goes on in the mind, and the connection between the creature and the Creator, cannot be correctly placed into any human language. The “language” that we non-verbal people acquire in our young age is more akin to the divine than the mundane. We acquire limitless, inspired picture of the world. We learn the language of our land and people.
Now … if I could only put this into an opening paragraph …