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The Concept of Work

About Kamal Jumblat
By Dr. Nazek Abu Alwan Abed

I remember a statement, "In great souls, everything is great."  I continued the concepts of human giants through history to find this greatness in their words practice and ideal.  And to find them all attached to work through a dialectical  interacting relation, and Kamal Jumblat is one of them.  A person who lived life full and dignified and wanted to achieve freedom and happiness for the citizens.  How Kamal  Jumblat understood work, and how he made out of politics and idea job, what a value he gave to the work, and to the worker.  This is what we want to clarify through accompanying the different activities of jumblat, reading his writings which approach this context in which his rich experience appeared.

In the principles of his party, he defined work as the law and dignity of life, and considered it a condition  to deserve living without any reservation he gave his judgement.  "The one who can work, but does not work does not deserve to eat."  How Jumblat explained the nobility of life and work, and according to which data.  And how work is the law of life; and what the psychological and moral and social result of work.  Jumblat is a logical and reasonable mystic analysis gave the answers.  Jumblat began from the nature of the cosmic in the universe, all the creatures have no silence, nor constrictions, and man is the start of the Universe.  Work is a completion to the cosmic and human nature.  Work develops the talents of man.  And realizes his potentiality.  And work purifies and refines his personality through the journey of innovation.  Jumblat assured that as much as we work we find.  The result is the product of effort, as the cause is the result of reason.  "No one can one away of the results of his work, even if he lives in a deep cave or covered by mountains." 

Work reflects on the personality, and as such, work has the power to purify the self. Here, Kamal Jumblat means that the absence of work is like the hound dog who has returned to the place from which it started.  The joy of work is done with the spirit of joy.  Playing is a spontaneous activity in which no desire or object is linked.  Each work that is liberated from a goal or boasted liberated from the expectation of gain or loss is an achievement to this spontaneity. In reality, playing is the secret of the 'Law of Life' and a time of the victory of life.  Jumblat considers that each one who exerts effort in this life, works for the joy of work.  And the joy of work is the main request of 'Being."  From his analysis of the human work is the result noted.  The human work, the kind it is is the greatest means in which we weaken our  egoism.  To develop through it the sentiments of honesty, sincerity, and the moral power and looking to the better.  Isn't it that nobility more than these qualities that Kamal Jumblat attributes to work.  And we know that with sincerity and honesty joy prevails and all despair and pessimism will not exist.  "The wise men realized their liberated self, and they were known that they are the most  active people." He is liberated from feelings of failure because man is the prisoner of desire, and not of activity, and this assures that honest In work is the real joy.  "Man is only existing to know the truth and to work for it (Aristotle).  Work is a challenge, if this urge is missed, the existence of the society and the citizens  will not exist.

Jumblat found in work the conditions of society and citizenship as he found in it the condition of happiness and security.  Of his saying, people realized their happiness and security in work. Because work gives psychological stability, as proclaimed by Kamal Jumblat, as well as, stability is social relations besides being a psychic and sociological help.  The one who does not work can never feel secure.  He feels that he is less than the other, dependent and alienated of life itself.  "Besides the human potentialities and the revelation of talent, and taking responsible social position according to mental, emotional, and organic capabilities can never appear without work for the person.

According to Jumblat, work defines and cherishes the talent, and accordingly, it is distributed to have the suitable man and the suitable place.. "The internal rejection of work and accepting it grudgingly is a real servitude which does not develop nor inspire, but the enthusiastic work that is urged by love is a blessing and happiness.  For in reality, it is a tool and method which fulfills the achievements and develops the true requirements of evolution.  Jumblat assured that the urge of love in work is a must.  It has to start innocently without grudge according to this innocence, work fails or succeeds.  The person has to come to work without vanity or despair,  butt with a happy attitude and quiet spirit like the players in a theater.  There is a distance between his reality and the role that he plays, i.e., a tragedy or a comedy. Man must be enthusiastic in appearance and liberated within himself, quiet, and humble as if his work is a play. Kamal Jumblat infers here that one who works for only material gain and not the reality of existence, misses the absolute reality.  Jumblat assures that through the constant and continuous work, any goal can be achieved.  Taking the example of Ghandi, his direct work and his sincerity and efficiency, determinism, in purifying himself and giving the best work was his reality, and in the absence such work, Ghandi protested and began to fast.  Kamal Jumblat says that Ghandi, in this moral and ethical purification, emphasized the best of what the human evolution intends out of intelligence, serenity, determinism, will, moral power, and love in serving others.

As such understanding and considering the principle and logic of casualty prepares the political leader to have initiative work in the most efficient way to get best results.  Kamal Jumblat copies the words of Ghandi that nothing great can take place except on the basis of direct work. What Jesus and Buddha could realize was to synthesize between power and sympathy.  Buddha transferred the war to the barracks of the enemy, and he obliged the arrogant clergy of the time to kneel in front of him.  Jesus expelled the merchants in the temple and castigated the hypocrites and the Pharisee.  All this is a direct work in the greatest emotional level. And, at the same time, behind their work was an endless love.  Jumblat continues that Ghandi organized his work for no work can be achieved except by complete exact organization for work is realized in detail and cannot be correct except by organizing these details and observing the origin and the branches and the stages of execution. Also, Kamal Jumblat believed in Ghandi's method in studying the atmosphere and the condition that surround work.  For the unseen element which can only be intuitive and consider has great importance in human work and it finally provides success or victory.  The leader has to give what is required for work.  The experience of Ghandi does not end by these verses.  Jumblat adds, "Ghandi could know what the importance of hand labor and refining people and give them the chance to show the qualifications in the initiation the is required.  Jumblat says that hand labor also refines the body.  Man lived hundreds of thousands of years working, so it is not natural to bring up the man and women without hand labor, and this heritage is inherent in our body system.  For this, Ghandi pointed to the importance of hand labor and established a school for this sake. Ghandi also knew the role of the optional social economic work.  In refining the qualification and preparing for the political struggle.  Concerning this, he used to inspire people for social and economic work.  He used to take the spinning wheel and spin until the thread was so fine it seemed to melt between his creative hands.  Therefore, he got all the Indian people to spin with him.
Ghandi could recognize how much people were sensitive to advertising direct work.  For example, going to the sea with a group of his followers in order to obtain salt from the sea believing that no good idea or principle would fail when we know how to work for it.  Jumblat commented after this cast that we must not forget that Ghandi was a law graduate of Oxford University in Great Britain, so he could combine in his verbal extensive vocabulary and work this elegancy which does not exist except in those who are excellent in the same time, the two cultures of the East and the West.
Kamal Jumblat says that work is in the deep planning and goal of the Universe.
Jumblat presented great experiences in all his lectures, wrings, and work. He was a good example leading us to always follow the ways of nature where there is no stinginess, no preservation and always giving in abundance.  So exerting effort is a help and a must.  Insisting that not working is unjustifiable.  There is no efficient vocation if it is not personified and incarnated in our behavior and activity and institution.  It has to be revealed in our thinking and in someway of our living.  Emphasizing that, it is not enough to speak about something or accusing something to have it weakened or abolished.  It is necessary to have practical initiation activating the will to work in order to actualize our intention. And to follow up and supervise this actualization with perseverance, continuity, and determination.  Working silently is what is required.  In addition, Kamal Jumblat believed that work contributed in purifying us from our sins and gives moral refinement.  For it creates in the self honest determination and good intentions and clears youth and the silent approach to face danger and pain than to sacrifice.
Kamal Jumblat asks astoundingly why be afraid of work; why not give time to work, why this is stagnation, why to die prematurely.  He emphasizes that as you reap, so shall you sow.  He says that the result originates from effort.  The one who thinks that he can obtain continuously without endeavor, and without effort, and without direct work is like a person who wants sweets.  He goes and sleeps thinking that he will eat it in his dreams. He proceeded saying that if there weren't direct work, no political renaissance, nor religious could take place.  We cannot separate between human work and the power of life and intellect in us which is at the end one and the same. As much as we are clean in body and mind and will, these powers unify and are revealed balancing destiny this effective element (work) which is impossible to be measured or weighed. The continued organized endeavor makes us respected, and it will be the result of giving all of what we have in achieving work.  In other words, practicing the existence of work for the real existence of man is in related work and contemplation in condition that this contemplation must be pure, and the work is unintentional having no ambition nor selfishness.  The result of positive work is the inexistence of abolishing pain from society and be transferred to the future joy.  To work, we give what we have for the mind and the sentiments are inseparable.  Each innovates and develops the other.  And why not.  Work is the existence of the infinite and the passing of time for we remain confronting ourselves. Therefore, work is a salvation, knowledge, and sublimation.  It is the best way to discover the being.  For this, we have to deal with work in serenity and to achieve it in the best way.  Thus, our work will be harmonized and fruitful.

Kamal Jumblat actualized his concept of work in his daily social and political practices harmonizing the mind, sentiment, and effort. Effort accompanied with contemplation and silence to reach self knowledge then the reality of God.  Here we may point out that in the monastic religion, the religion that he embraces, work is a main condition to approach God.  The Will says, "Approach God buy knowledge and work."  Also, this religion confirmed that work for the benefit of the family (the human family) is a second kind of worship.  Beside, the Moslem heritage that emphasizes the nearest person to God is the one who gives a lot to the people of God.  Jumblat, the scholar and the worker makes the logo of his party, the m a w i l a.  The pen is the sign of mental work or mental effort and the m a w i l a is the sign of labor and attached to the land.  Lebanon was subjected to an earthquake that affected some villages and demolished others, Jumblat shared with his comrades in carrying stones and contributed in building the ruined homes that had been demolished in the earthquake.  Jumblat says about this experience, "The pleasure of being united with hard labor encouraged us to spend more than twelve hours every day digging holes and carrying the gravel and the sand to rebuild."  To clarify more; the way Jumblat looked in doing this kind of work - altruism in work is sublimation in human endeavor and a way to balance between the practical and love.  For man exists to give and take, to nourish and be nourished by his work and a part of the mutual work with others.  Society is not an ensemble of individuals, but it is an organic whole whose activity is in his variety.  In each work there is self-benefit. A each work has its dignity.  No profession is better than the other except by it implying social order, continuity, and perfection.  This high mystic concept of work that Jumblat considers is the carriage of human realization and progress and culture.  How could he apply it to the work of the land?  Did he find in land a dialectical complete relationship.  Can we consider him a farmer or a worker of the land?  And how did he sympathized with land, and what did he do to revive it.  I know Kamal Jumblat as a neighbor, and more than once, he was seen working happily on his land when ever time permitted him to do so. He was seen pruning the trees, planting trees and picking the fruit off the trees.  He also planted profitable trees and plants.  He used to have compassion and empathy for the flowers and the plants.  "Plants have feelings of pain and joy."  Plants sense compassion and love, disgust and hatred knowing who hurt and who sympathized.

Jumblat was a real friend to the farmers.  He defended their rights and he spent happy times with them.  He never neglected to share with them in the times of the joys and their sorrows.  Jumblat used to say, "Social duties and gratitude is a must."  With the multitude of his followers, he used to share joy in beautifying the environment and safeguard it of pollution.  He used to also offer and share his knowledge with those who worked on his land in a notation in his handwriting encouraging piety and illumination.  When Kamal Jumblat was the Minister of Agriculture, he flew in his private plane over the barren land in the mountains and spread the seeds of the Cedar trees.  He used different means to encourage the farmer to revive the land and to be productive.  Jumblat distributed a large portion of his land to the farmers who worked his fields.  Jumblat mentioned in one of his books, "I gave my farmers one hundred hectares, and this was an opportunity that gave them, and subsequently, gave me real joy.  Large landowning is contradictory with nature.  It spoils the meaning of possession.  The land is the possession of God.  And not any human being.  How can a one who is not eternal possess?  We are guardians and managers."  This distribution, I understand, is due to Jumblat's  belief that each person has the right to possess.  Making each person a land owner by possessing land, gives the person dignity, and it is an end to exploitation.  It is an increase in activity and work.  To encourage working on the land, Kamal Jumblat used to bring new fruit seedlings and distribute them to friends and concerned comrades and farmers in the neighborhood.  He explained the kind and the importance of these trees.  There is in our orchards that were presents from Kamal Jumblat.  These we care for with joy.
Jumblat would walk in the forests with his companions because he enjoyed the nature.  Many times he would stop his companions pointing to certain plants that were beneficial to health.  He seemed to have an inner knowledge of the benefits of plants, and he would give this knowledge to the many followers who came to seek advice from him.  It is necessary for me to give details of his life in order to fully understand Kamal Jumblat.  He was an advisor, a teacher, a friend, and a companion to all who knew him.  He was humble and loving.  He was tolerant, and he always had a beautiful smile.  This was due to his revelation of God.  In one of Jumblat's poems, he says, "They love me, O Lord,  because they see in me something of You glittering in my face."  They love me because I am Your Shadow."  Jumblat's love for the land, and his appreciation for the Good things, made people compete to produce the best to please Kamal Jumblat.  They used to wait until harvest time to find the best fruit to give to him proudly.  A compliment from Kamal Jumblat was a great satisfaction to the farmers.  I cannot forget when  a farmer brought Kamal Jumblat a beautiful bunch of grapes.  This was on a Sunday, and Kamal Jumblat's house was full of visitors.  Kamal Jumblat said, "People surround me in my house asking for a service.  They depend on me for the things related to general welfare."  He held the bunch of grapes in his two hands saying, "Blessed be this fruit."  In order to show his appreciation to the farmer, he asked a laborer in the castle to weigh the bunch of grapes.
Jumblat considered the spirit of earth is the love of freedom and the comprehension of responsibility.  To enjoy the word and the eternity is to go back to nature and to learn of it for now and forever.  Man cannot be separated of the law of earth, or he will become ill.  To return to natural food is important in the lives of people and in the trends of culture."  Here, there are two factors.  One is to preserve health, and the other is to revive the land and make it productive.  Life, according to Kamal Jumblat's view is a mother that offers nourishment.  It offers all that man needs to dwell and live.  It gives security, so we have to be committed to it.  No culture exists without caring for the land."  Jumblat says that a kind of work provides an opportunity for people to share their efforts as it strengthens the sense of belongingness.  Can man live without enjoying the innocent and purity and spontaneity of nature.  Beside his belief as all the Unitarians that agriculture income and profit is the most legal income and profit.  Working in land is a guidance towards the reality of existence to mysticism.

Kamal Jumblat enjoyed this purity and spontaneity greatly.  I cannot forget how he responded when a friend offered him a handful of orange blossoms, how he smelled the orange blossoms with reverence. He kept repeating, "Glory be to God."  Jumblat always worried about what would happen to people who were far away from nature.  He said the most dangerous accusation of civilization and technology is that it cut the person of his roots and isolated him of the world of plants and silent animals.  Man is the extension to it, and his developed faith and the best expression of its realized perfection.  Jumblat warned humanity saying, "Think of the detrimental climate in the factory and the workshop and the house.  Think of the speed of cities, of tunnels, traffic and noise and congestion and the decrease in water, of the poverty to have enough sunshine and green gardens. It is pertinent to mention here that Kamal Jumblat began with this thinking regarding the dangers to the environment back in the 1940s and the 1950s, long before the call to protect the environment became an issue in the United States.
"Work and Art" is a title to a lecture that Kamal Jumblat;at once gave.  I felt its summarizing for this paper was very important because it is a brief survey about the history of human labor, its factors, and its relation with art through certain frames and his alienation with the change of these frames with analysis and comments.  For this important subject, I could not neglect what he presented.  Jumblat started his lecture saying, "Human labor was identified and united with are from the beginning of time.  Separation between art and labor started recently after what was haphazardly called the 'the matter and the spirit.'  Work is an activity of human spirit.  It is a kind of conscious repetition 'creation is phonomania that is actualized in the constant present.  Nowadays we are exposed to a destiny and a culture in which labor and art are going to meet.  In the industrial machine age, art was separated from labor after they had been together in the hands of the former and the guidance of the masters for thousands of years.  For example, what we see in the Pilgrimage and temples and Mosques."  In the industrial age workers began receiving wages according to the quantity and not the quality.  Then kamal Jumblat condemned the big factories saying about them that if you put a distance between art and work, it affects the social relations. We have to refer to the social order and what is involved when we have the ramifications of a large factory. In a small factory,the social order is such that when  people are aware of each other and a relationship occurs, people act differently and understand each other more.  Thus, the relationship is more conducive to a more proper social relationship.  Jumblat suggests that certain measures to develop joy in work must be taken.  He maintains a work place with pleasant surrounds such as a place with beauty and music which will enhance the workmanship of the laborer.  He maintains the laborer must have joy in work in order to work in joy.  We have to identify with our real selves for identifying with something beyond ourselves was always in the base of all sins.  Work involves three stages.  The first stage is: art was incarnated in work as an inseparable activity of the self of the tree that work is the fruit.  The second stage is: the producer of work is no longer the man; the man is the creator of the machine.  The third stage is: the return to the unity of work and art; the concept of the Universe and humans because the universal is the only path and unity of the humans.  Jumblat concerns man to return the truthful voice of the prophets, the wise men, and the scholars.  The attitude of the real liberated witness who is attentive to the wonders of the earth; its beauty; its music gives an effect that follows as a river of the real joy.

Work and Politics
Kamal Jumblat was committed to the welfare of people and society.  What is important in political work according to him was the principle that politics consider.  In order to evaluate the society, Kamal Jumblat believed to organize the public and to assign to each one a specific job.  In order to form politic form, and its rules and ethics, a method and a way of behavior to all people; rulers and individuals.  And to have a cooperative society in which justice prevails.  This was the aim of his party.  He wanted the party to be a means, leading people to real existence and to efficient work in accordance with the welfare of the majority and their inclinations, and to put a political object to the leaders in which they cared to provide right and freedom.  In confirmation to this, Jumblat says, "In politics that does not put a goal of establishing and developing this essential relation between work and right and freedom is an exploitation.  For the human being has to be the goal  of each institution and each aim."  He wants the political party to be a method to actualize the real self saying if the party is not a way for this realization; then, it will transfer to an idol.  Politics is something noble because it is related with leadership of man.  Socialism by itself is share, cooperation, and a contribution in all the aspects and activities of life saying that we as individuals and as a party and a group we are a means to transfer the living current that is full of potentiality to intellect, sentiment, true values, love and beauty.  The party has to submit to direct work and to realize the person who surpasses his selfishness achieving the goals of religion and the essence of ethics.  It is pertinent to note that his aim of politics and his party and the work required will be presented in detail in the Chapter that is about the Concept of Freedom.  Jumblat's proposal was to activate work for the worker and to give the worker better condition, and he himself gave the example in doing so.  He said that the worker had to have a share of the profits.  He acknowledged the distribution of ownership saying that each citizen had to be an owner, and he himself started this.  He distributed a portion of his estate to the farmers.  He asked for hand labor to be taught in all the stages of learning saying that no refinement matching the refinement of experiencing handwork in factories and in fields.  And to execute the project of obligatory of social and handwork on all the citizens in a certain age.  This has to be accompanied with obligatory military service in order to develop the citizen and change his reluctant mentality.  He asked that military service include farm work and industrial work in order to crown developing education work in the field of general reformation.  He asked for corporations for each profession and that membership was obligatory.  In order to make a union for the workers collaboration, he asked for cooperatives for the workers and the employers for their general living needs at an affordable price that had a price ceiling on each item.  He asked that a council be established in the Ministry of Social Work, and he asked for a representative for the workers be established.  He wanted the work hours to be seven hours a day and a holiday each week of one and a half days.  He wanted to give the ladies more opportunities to work in the Ministry of health and the social Welfare Ministry and the Finance Ministry.  He wanted to have them work in the Judiciary Branch of the Government for women, in general, are more committed than are men.  Workers had to be able to contribute in the interest and the administration of the factory.  And so workers will add in the general income, especially in the institutions and factories that are protected by the government from outside competition entering the country.  The worker has to be permitted to take his share from the interest of the companies whose interests are protected by the government from outside competition in the country.  Because Kamal Jumblat believed that the workers had a role in economic guidance for their welfare and interest are to be considered.  When the worker is an owner in agricultural work, factories, in his house or in any profession, he is secure and free and safe in the continuity of his work.  Ownership is an extension to human existence.  Without neglecting the social product of owning is the general welfare.  Jumblat said that it is the right of the employer and the worker, and all who exert effort to secure his profession and his job and his possessions and to protect them from any despotism that may be exerted from the institution or the government beside his social right and corporation right.
Kamal Jumblat was the first defender of the rights of the workers. He led demonstrations to assure his rights.  He appreciated the work and the worker and put the conditions for the members in his party to adhere to.  In order to be promoted to a higher rank in his party, one had to be a good worker.  He said that there was no distinction between one person and another except that in learning and working.  He asked workers to call him 'comrade' and to do away with his distinguished title of his feudal lord family.  He insisted that all workers have a period of rest because he said that to have rest is a sacred right to the mind and to the body.  We must approach this thought exactly as we approach work.  The one who works has the right to take rest and sleep comfortably, to eat comfortably, and to assemble comfortably with his family and enjoy each other. He should not be troubled by anyone because this rest and security is a power and a new potentiality to continue working and face duties in life.  Jumblat warns us not to be the victim the work in the sense that we cannot give ourselves an hour of time, but lost completely in our work.  Attracted by success not knowing that referring to idleness is a return to the self as the science of rest and comfort.  It is a kind of initiation and renewing a person and making him strong again.  He was a constant friend to all workers, citizens and his love was unconditional. In the years since his passing, the workers revere him and his many works in their favor showing his love for the working man.

Kamal Jumblat knew God and he became illuminated with great joy extasy, I write this chapter.  Living this great experience knowing God, my joy is the joy of realizing the truth.  The joy that Jumblat says there is no complete happiness without knowing the final truth to this implicit and explicit existence (The Ethics of Life, p.120).  And knowledge itself is the start of all power.  Knowledge is the truth.  And the one who knows this truth is liberated (Bible). The truth liberates from all negatism and from all evil, and the liberated one is forever happy.  Jumblat new liberation through a spiritual life that was expressed in work and in letter.  A continuous endeavor, a pure soul, and a special Sufism or mysticism that caused the sick to be well,  Jumblat was the epitome of a pure man, mediating, praying, thinking, and revering God in all his thoughts.  Kamal realized the truth of God in each human self.  And a revelation in all his creatures and deducted that God and the others are the same.  What is important is to go out of the self.  How Jumblat went beyond the self and how he could reach this knowledge  and this truth was through God.  Jumblat was an avid reader since his youth and a contemplator and a seeker of knowledge.  He followed the experiences of illuminated references and authorities distributed in various philosophies virtuous men, and prophets  and Unitarian surpassing the appearing the senses; surpassing the implicit to the explicit.  They are sources of the truth and references.  He wanted them to be a spring from which the generations drink saying, "It is a surprise and astonishment for our children not to follow the call of the thousands of great illuminated mystic men that past generations had.  So they will light up anew the candles of real life, the light houses of virtue and certitude in a world invaded by material which could have abolished and destroyed it from within declining after the fine temple is absent.  The reality of the existence is that there is no existence except existence itself (     ).

Kamal Jumblat was linked to those wise men in which those who sanctified in themselves the secret of reality; the secret of God. "Those who sanctified in themselves the secret of reality to listen to the echoes of generations experience and to clarify the knowledge of the extential self in man.  Know yourself, you will know the work."  He was enlightened by them, and he gave life enlightening others.  They were the starting point that crystallized in the self an original inclination towards the Creator in order to complete its essence and to live the truth. Asking, "How can the self know the external truth if truth is not in it?"  Kamal Jumblat means by the truth, each truth and the Absolute One for existence.  In assuring those wise men that gave the truth through generation he declared, "Returning to the real tradition is a principle and a base.  Can we light wood  without fire; can we light a lamp without a lamp?"  In seeing and realizing the internal truth and knowing the self and keep thoughts silent and to know the Absolute is knowledge which helps us to go outside the self, and to go beyond the phenomena that surpasses the standard of thought by the knowledge which is the mirror of the self and its spontaneous will."  In the light of guiding knowledge is to be melted in peace as salt is melted in the waves to be transferred while the sea remains.
God is a reality and not an illusion.  Jumblat noticed the confusion that most people have and how they tried to understand the reality by the senses and they stay on the level of though not knowing that God is in their inner self. (Most people like the external appearance of God, i.e. statues,pictures,etc.). The real endeavors for the better is what urges us to become God, e.g., I and my father are one.)  Jumblat depends on the conscience to realize understanding God.  Kamal Jumblat believes by the spiritual hierarch that we come to understand God,  thoughts, senses and essence of knowledge and existence with the liberated mind which is the whole and complete supreme mind. This supreme mind is the origin of Genesis and the pole in each real philosophy and each religion.  (At the beginning was the Word which means mind; at the end, in science and wisdom, there is nothing except this mind which we mean as a spontaneous extension to the absolute consciousness which is overwhelmed with eternal happiness.  It is an extensive view by which the parts and the details of human being and the unity and the truth around the axis of Unitarianism and the endeavor of man in order to reach this satisfaction this truth.  The liberated mind is the main element in this human consciousness, and its work is to search for the final truth for existence in the monastic knowledge.  Religion, ethical principles, orders of the state and society are the revealed expressions of the revelation of this unique supreme mind, i.e., God, and the mind was the first creation of God (God's first creation was the mind.)  After all this emphasis on the role of the mind, we ask ourselves, "Is this mind sufficient in the protest of realization and knowing God?" "What about the other potentialities that are in man?"  "What about morality and ethics; do they have a role?"  In Kamal Jumblat's work, we find the answers.  "Searching for the truth and created contemplation, and deducing the values of right, moral courage, human piety, beauty, and assimilate them, is a part of a method in which the elevated intuitive mind and the sentiments of the heart that are overwhelmed with the deep extentialist love and was enlightened and lighted in understanding the sources of goodness that are powering from its reality.  This vivid harmony, and this affected Unitarianism between the mind and the heart is what we call wisdom according to the meaning of the ancient culture. 

Kamal Jumblat's expressions about love are an assimilation with the reality of God. The inherent and intrinsic love that is free of all selfishness is the cover for all covers and the last cover of selfishness is selfishness itself.  Through this love, we understand the self, and we understand the Creator.  The love which is an overflow from the heart on everything without any distinction because it does not discriminate, and it did not put its intention in anything.  This is love, which is the last of the passionate man, the mystic, the poet, the artist, the social and the political leader is the love that requires unity and integration with the others.  This love is an inclination towards the others, and an image of the Loving the Absolute One from whom we emanate.  The real love is path to know the Absolute One and the variety of images in which He was embodied and inherent and innate in man. This Love is the Creator of Being and Images, i.e., the Creator of Being and Images is this Love.  God loving Man is a reflection to this essential love in the current of Geneses, and this Genesis is His Love to Himself as a happiness which has no beginning, nor does it have an end.  Glorified is God, who put in the heart of those who love Him, a longing emerged out of the pleasures of what they know to seek for what they do not know.  This love is an inclination towards the other beings and an image of our love for the Absolute One because we are from Him.  The Unitarian urge is the flame of love that makes us approach sublimation and virtuousness like the remembering that is innate in our inner self to our origin and our emerging, and the unity of our spiritual essence which creates in us the desire to return to the Absolute One. God is the superiority in us.  All the important good subjects are inseparable of this source of the deep and real 'I' which incarnates these subjects and reflects them on the screen of consciousness.  We cannot see the spectacle which is separated from the spectator, nor can we see  the created play without the spirit with which it is played. 
This reality, which is God, is the Absolute One, Who is the Desired One by all people.  This reality does not require evidence for debate, only the moronic person asks for tangible evidence.  Kamal Jumblat explains this Reality and Truth by saying that this is the first principle; the Truth of the Word; the Truth of Though; the Truth of the Absolute, and the Eternal Principle.  This Truth has been given different names, and the names change according to time and place, but the Truth is One.  It is in accordance with happiness; there is no separation between them.   What is important is to search and to contemplate.  The veil which prevents us from this sublimation is only the external self,i.e., our desires, our thoughts, and our illicit work and our bad intentions.  When we are unified with  our reality, the veil is removed, and we are face to face with God.  This sublimation leads us to discover the real self in us.  This sublimation is the product of liberation, and God is the Absolute Freedom.  Blessed are those who have pure hearts for they witness God as they see God.  Knowing the truth liberates the person from all ties.  Even from death.  It is in its essence, knowing God from man.  And the will to reach Him is the point of the circle in life.  It is the return of the circle to the point of the compass; God is the point, and man and things are the circle.  The essential knowledge is the mean by which we knock on the door, and the door is open to each seeker of knowledge, i.e. God.  Revelation takes place when the realized wise person is liberated from his selfish desires.  The qualities of God overflows on him, and Godliness life is thus revealed in this person. Speculating and experiencing this realization does not take place except when the individual egoistic self is negated in man.  The blaze will return to the flame from which emanated.  The person will be liberated from self desires, and will return to the Oneness of God. For the existence of God is enlivened and vitalized in man as much as the egotistic "I" is abolished.  Kamal Jumblat says, "The person will not become perfect unless their is harmony between the external and the internal self.  No one can be elevated and be realized and have this vivid entity that is prosperous with energy or power, and wisdom except if there is an inundated flow of reasonable thinking, and the enthusiasm of sentiments exits in man's passion and longing toward the truth, the consciousness, and beauty.  For this to take place, man always needs a guide.  The guide is the person who is the reality or God, and the one who expresses this reality.  This man is the illuminated one. We are drawn to him by his elevated position, and as an ethical and moral person because he dwells in the Grace of God, and he is the point in the center of the circle, God's sun.  With such a guide, we increase our awareness.  With this developed and progressive awareness, we approach God, and we discover the internal light in us. 
Kamal Jumblat found this guide that helped him to complete what he was ready to undertake. This guide was Sheriatmaanda.  Kamal Jumblat admired Sheriatmaanda very much.  This admiration and his emphasis on the role of the wise man, and Kamal Jumblat's love for Sheriatmaanda was expressed in a spontaneous mystic way in many of Kamal jumblat's poems.  Kamal jumblat dedicated his book Peace to his guide and teacher, Sheriatmaanda, saying, "I put this bouquet of flowers on the seat of the greatest sublimated director, Sheriatmaanda from Treevendarome (check spelling).  This book is a 'breath of him; our thoughts become refined.  Our body becomes the most pure and sacred it can be.  The one who looks at this guide once will never know death."  
Kamal Jumblat believed in revelation; he speaks with, his guide,  Sheriatmaanda who granted him the real knowledge and the truth as if he is speaking with God.'" It is as if the teacher is saying to Kamal Jumblat, "I am the light of the world; the one who believes in me, even if he dies, will live." Kamal Jumblat means here in this dedication to Sheriatmaanda that this is the revival of the spirit, the purity of mind, and the liberation of desire so that the body becomes the purest it can be.  Kamal Jumblat's guide, Sheriatmaanda, made him approach the reality that Kamal Jumblat explained its attainment would be by going beyond thought and cancelling egoism and desires to have all veils fall down. He was very humble in his dedication. 

Kamal Jumblat points out in one of his poems that we experience reality as 'sight experience light.' He devoted a great part of his life to this sage, Sheriatmaanda.  Jumblat says that Sheriatmaanda healed him.  He says,
"He went in front of me, and I followed him." 
Jumblat described Sheriatmaanda saying,
"Your feet danced on the strings of my heart.
Your body gave me light." 
It was as if Kamal jumblat thought Sheriatmaanda's body was transparent where the material being became light, and the realized one transferred to illumination.

In another poem, Kamal Jumblat says,
"You untied my imprisonment -- (The prison, according to Kamal Jumblat is the desire.)

Another poem says,
"You love me Oh, Lord, because they see in me something of You. 
When I am pure, my beauty emanates from You. 
You are the Glory of all the Guidance. 
They love me because I am the night of your joy.
You are the night of Your glittering Love.  (Here, we see Jumblat feels that he is unified with his guide when he is purified.  Beauty pours from Jumblat when he is purified. We see a great role the guide, Sheriatmaanda, had in Jumblat's life and his process toward perfection and realization.)

Through his teacher, Sheriatmaanda, Kamal Jumblat had reached realization.  After this journey, these definitions, Kamal Jumblat seems completely illuminated and enlightened.  Kamal jumblat continued in his endeavor with great longing to know all things that were related with the truth and freedom, and the supreme mind.  He was in the word; yet, he was outside of the world at the same time.  He had no desires for any material things; he cared for only the things that satisfied his required needs to maintain his life.  He loved without any reservations; the love which is given to all things equally.  He knew that his love was for all things and beings alike.  He had no reservations in bestowing this love on all things and beings alike.  He was committed to work, for the sake of work and society asking for no enumerations.  He was spiritual in politics, elevated, and dignified in every thing that he did.  He had one child, Walid, and he was content with this blessing asking for nothing more.  He was a vegetarian, eating only enough to keep him alive.  He began his day early, and he put -------------in his room.  He began by mediating, for he said that through deep meditation the living power in man is elevated sublimeness his soul. He said, "The living power in the human are elevated, and his soul will be sublimated and shines on him because of his high level of attaining sublimation."  Kamal Jumblat meant that this inner happiness is realized by the illuminated. His prayers were the illumination of the eternal with the eternal.  Kamal Jumblat's continuing the practicality of life; yet, distancing his real life from a worldly life.  He worked as if he were an actor in a play, not caring for any losses nor for any gains.  The candle accompanies his nights as a symbol of his sublimations.  He dedicated two days a week to deep meditation, assigning for this mediation certain places that are completely silent.  He did this until he felt that he was the 'silent' of the 'silent.' Through this inner silence, he could come into peace with himself.  During this time, Kamal Jumblat appeared as if he had a halo around him, and his face seemed to be illuminated.  His smile was as if there was a secret of his superior personality.  "The smile is the secret of man and his internal world,"  said Kamal Jumblat. He would drift into a 'higher elevation' and he seemed to have a saintly look when this happened time and again throughout his days.  This is a condition that is experienced by the great Sufi Masters.  The conflict of death and life were synonymous to Kamal Jumblat.  He said that he believed that he extinguished his worldly life as a person takes off his shirt.  He said that we abandon our bodies as we take off our clothes.  In Arabic, the verb 'take off your shirt and put on a new one' is the same as the noun for reincarnation 'tah kam ous.' Life is an illusion; there is no real existence except 'Truth.'  We are only 'mirrors' to this 'Truth." In his poems, he vividly expressed his beliefs regarding death and life which he considered equal. 

"An illusionary void where the past is linked with a future which is also illusionary and extinguished;
Never was there Truth except You in these mirrors.

There is no past; nor is there a present, nor is there a future. 'Time' is an illusion, and we are the guest of 'Time.'  We are the mirror where 'Truth' is revealed. Everything becomes extinguished, and the Self contemplate the Self.  Kamal Jumblat felt that he was completely extinguished in God.  Kamal Jumblat felt that he was intertwined in God, and was intertwined in him.  Because of this realization, Kamal Jumblat was able to understand that 'death is a lie.'  Jumblat believed that the real 'I' is inconceivable of death, and "When time  and death intertwine according to the to 'real life' death is a lie."  Who dies? "No one."  Kamal Jumblat said, "I was never born.  The real 'I' was not born, therefore, it does not die."
Kamal Jumblat reached his goal, when he attained his sublimated 'self.' 'Truth' glittered inside himself, and he had reached his paradise.  When Kamal Jumblat was assassinated on March 16, 1977; it is said that it was as if his body had fallen to the ground as a robe drops when it is removed from the body. HIS soul seemed to have gone to this higher plane, not caring what happen to the body. I was witness to the assassination a few minutes after he had been killed.  I felt as if there was music in the air repeating his poem, "Life is  of imagination."  He would say, "The person who reaches his reality, his true self, may have lived many generations and many cycles."
Will we see Kamal Jumblat again in this life?  Is he going to continue his message of 'Truth' in our generation again?