Daily Archives: June 24, 2017

BERLIN/LONDON In her early 20s, Kristiane Baker was having the time of her life. She was living her dream as a presenter for MTV Europe, brushing shoulders with celebrities like Mick Jagger and Bono on a regular basis and getting paid to do it. From the outside, it was everything she had ever hoped for. But on the inside, she sometimes felt a crushing sense of depression and anxiety that she couldnt shake.

And then she met Imran Khan, the famous Pakistani cricketer who through music would lead her to Islam and a new sense of inner peace.

He was my introduction to Islam, she said of Khan. I like to say I wasnt looking, I was found.

As a German growing up in Hamburg,Backer had always been passionate about the arts, so when she heard a qawwali, the devotional form of music often associated with Sufi Islam, during a trip to Pakistan to visit Khan, it was no surprise that she was intrigued and moved by its beauty. What was different this time though, was the depth she experienced with every note. Each lyric seemed connected to a higher form of love that could not be felt between humans.

Beyond the music, Backer said she was very much touched by the humanity of the people, by the hospitality, by the warmth, in Pakistan. Everyone she came across, no matter what their financial situation, was willing to donate funds to Khans charity project, a cancer hospital in Lahore.

We met people who were very poor in the mountains, in the northern areas of Pakistan, who welcomed us with generosity, she said. Men in rags with teeth missing dropped a few rupees into Imrans hands for the hospital. Women took off their jewelry and donated it for the hospital.

Backer was in awe. She was taken aback by the stark difference between the attitudes she experienced in the entertainment industry life, especially the superficiality of Western pop music, and the spirituality she witnessed in Pakistan.

It would be three years before she finally converted to Islam, but the trip had struck a chord.

Backer began researching about Islam, spending many days with Khan constantly exposed to his religion and way of life. This, she would later admit, helped her to spiritually awaken and discover a way of life that she could truly identify with.

I read a lot of books, and what I discovered was mind-blowing, she said. It was like a whole new universe. I was intrigued from the first book I read, and I wanted to know more. I realized there is one God ... and that were self-responsible for our own deeds and [that] babies are born pure, not as sinners. ...I also learned how verses from the Quran can help me in my daily life.

Backer was inspired by it all.

I was convinced, she continued. I converted because I wanted to bring God into my life, and I wanted to purify myself to taste the spiritual fruits I was reading about.

But just as Backers interest in Islam was growing, something in her life shifted again. Khan, the man she had hoped to marry, abruptly ended their relationship and married another woman.

At that point, Backer no longer had a direct reason to understand Islam. If she had recoiled against Khan and his religion, it would have been understandable. Instead, she embraced the faith without skipping a beat and converted.

Islam provided Backer with the solace and strength to remain dignified throughout Khans instant and very public marriage to another woman. What began as a journey of discovery prompted by love for a man became a discovery of eternal love for someone else: God.

It was her newly adopted faith that helped Backer reconcile life in a glitzy pop icon world where she had previously felt unsure of her place and find meaning in European culture.There were no more clouds in her life; the confusion and inner conflict had lifted.

Backer, now 51,is one of the most well-known German converts to Islam. But sadly, her conversion was not well-received by everyone at home.

When it became known that I am a Muslim, a very negative press campaign followed, Backer said. I was an award-winning TV presenter, a popular icon over there for over seven years, and suddenly I was accused of being a supporter of terrorism. The papers suggested I had lost the plot. Soon after, I was sacked from all my TV programs and practically lost my entertainment career in Germany.

This reaction had surprised Backer, because while she did enjoy an increased sense of modesty in her Muslim life, she had never associated Islam with the compulsion to wear burqas or found the stereotype of repression of women in the religion to ring true in her personal experience.

The first thing I changed was my sense of dress a little bit, she said. I ditched the miniskirts I felt more feminine Who needs those whistles on the streets?

I was working in this industry where the motto was: If youve got it flaunt it,'" she continued.And now [I was] suddenly learning about the concept of modesty. You know, how its actually more dignified for a woman to cover her assets and not show them to everybody.

But others didnt seem to understand her abrupt identity change. She found the double standard towards Muslim women confusing.

Its fine if you show your tummy and have a piercing in your tummy and wear miniskirts, but its not fine to wear long clothes and a headscarf? Thats wrong.

Her parents also held these unfair perceptions of Islam, and though they loved her in spite of her conversion, they struggled to move beyond them.

Courtesy of Kristiane Backer

They had some serious prejudices against Islam and especially Muslim men prejudices that Imrans way of ending our relationship had only confirmed, Backer recalled. I tried to explain to them that I had discovered the religion for myself and had made it my own. Imran had merely opened the door for me My father even mentioned the word pantheism in his view, Muslims wanted to take over the whole world. He eventually asked me to stop talking about Islam and from then on, the topic became taboo in the house.

The reactions frustrate her to this day. In Backers experience, German identity is not all that different from Islamic identity, so why should she have to choose between the two?

Being German, she said, doesnt mean drinking beer and being nationalistic. I wholeheartedly believe and know that Islamic values are compatible not only with German values, [but] with European values generally. Islam is a religion for all times and all worlds and therefore also for Europeans in our day and age. Im living proof.

And the Germans before her were proof as well, Backer said. In embracing Islam and Eastern culture, she was merely following in the footsteps of Johann Wolfgang von Goethe, Martin Heideggerand Johann Christoph Friedrich von Schiller German thinkers who were influenced by Eastern and Islamic texts, includingthose by Persian poets Jalaluddin Rumi and Hafez.

But Backers own convictions couldnt change the perceptions at home, and she found many German doors closed on her. She decided to relocate permanently to London, where she had converted, and continued working as a broadcaster.

In England, Backer found a much different reception to her adopted religious identity. Despite continued Islamophobia across Europe, the United Kingdom had a more established group of Muslims working across the country. This was largely due to the fact that a number of Muslims in England had often come to the country for educational and intellectual pursuits, whereas those entering Germany historically came as guest workers, she said.

But life as a Muslim here isnt entirely easy, especially as a convert. There is a sense of community among Muslims in general, Backer said, which makes the climate for converts in particular quite lonely.

We are a minority within the minority. Where do we pray? Which mosque do we go to, the Pakistani, the Persian or the Turkish mosque?

Instead of feeling included in one of those ethnic groups, converts sometimes find themselves pushed aside for not being Muslim enough, or regarded as trophies that other Muslims flaunt around at parties and events, with little regard for the person themselves, she said.

For Backer, the lack of acceptance from her family, as well as the sense of rejection from within the Muslim community, is one of the reasons she is determined to maintain her role as a prominent Muslim TV presenter in England a career path that she thinks will help change perceptions of Islam in the West.

Do your job whatever you do really well so people admire you, is the advice she gives Muslims struggling to assimilate in Western society today. Remember [that] whatever you do, you are not only a servant of God, but also an ambassador of Islam, she said.

But Backer knows that Muslims doing good in their own communities can only go so far, so as a member of the media, she constantly advocates for stronger and more accurate representations of Muslims in pop culture.

Courtesy of Kristiane Backer

Nowadays, she said in light of the disproportional and often Islamophobic coverage of terrorist acts, Muslims need to compensate for the news coverage in other sections of the media, to make documentaries on Muslim culture and have Muslims characters featured on soap operas.

This need for a more accurate representation of Islam and Muslims is why she published a book about her journey to the faith. WithFrom MTV to Mecca: How Islam Inspired My Life, Backeraspires to show Europeans that outside of the terror and suppression they see on the news, the majority of Muslims are in fact normal, wholesome and productive members of their society.

And she has already seen results. In her newfound role as a spokesperson for Islam in Europe, shes noticed some attitudes in Germany toward her greatly improving.

Yet the future of Islam rests on the youth in the community, not her, Backer said. Young Muslims, she stressed, must teach the world that Islam is a modern religion and show people that its not something backward or incompatible with the West.

Islam here in Europe is a little fossilized, and it is up to the young people to take this forward and to really look into the sources of Islam, study the religion thoroughly through contemporary and classical scholars. And then educate not only the mainstream society, but even their own parents, because I tell you, Im always so shocked when I hear young Muslims here are losing their faith.

Ultimately, Backer said, its about making others understand the faith and closing the empathy gap, like Imran Khan did with her all those years ago in Pakistan.

Its befriending other people; its reaching out, she said. That is how I became a Muslim. Because I was touched by the generosity and friendship and the wonderful manners of the Muslims who I met.

Her parting advice to Western Muslims, convert and otherwise?:Never retreat just in your own Muslim bubble Mix with mainstream society.

If professional Muslims in the Westsuddenly roll up their prayer mat in their offices and step away to pray or fast on Ramadan, colleagues will be exposed to Islam, she said. And [this is how they] will understand it better.

After all, Backer said: The beautiful values of Islam and the teaching[s] of our noble Prophet [Muhammad] are [some] of the best-kept secrets in the West. ... [Its] time we lift that veil.

Courtesy of Kristiane Backer

This Ramadan has been an especially trying month for Muslims. Long summer days without food or water have been made all the more challenging given such tragedies as the attack on a mosque in London, the heartbreaking story of young Nabra in Virginia, who was on her way to the mosque to start her fast when she was bashed to death with a baseball bat, and the numerous attacks on innocent civilians in Iraq, Syria, Afghanistan and other countries in the Muslim world. The only antidote to the despair brought on by such suffering and violence is the message of Ramadan a message of compassion, of unity and of spiritual connection to our fellow human beings and to God.

I hope that the stories in this series of Western Muslim converts reveal how every individual is constantly seeking spiritual fulfillment. In our case, these individuals have found their spiritual home and solace. I pray that the readers of this series, in their own way, through their own traditions, also find the spiritual solace they are seeking.

Although the month of fasting has come to an end, we need more than ever to keep the message of Ramadan alive. Muslims across the world are marking the end of this holy month this weekend with the festival of Eid al-Fitr and a message of Eid Mubarak. So to all of you, Muslim and non-Muslim, I wish to extend these greetings of compassion and unity to you as we end our series. Eid Mubarak!

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This Former MTV Icon Found Inner Peace Through Islam - HuffPost

In order to understand the origin and doctrine of the so-called Gnostic gospels, written between the 2nd and 4th centuries and found in Nag Hammadi (Egypt), we first need to be introduced briefly to the movement that was behind them, and thus understand why Christians rejected these texts and how they have no connection with the historical Jesus.

Gnosticism (gnosis = knowledge [in Greek]) is a pre-Christian spiritual movement born of a syncretistic combination of elements of Iranian religion with other Mesopotamian traditions, ideas from Greek philosophical schools such as Platonism and Pythagoreanism, and the Jewish apocalyptic tradition. It bursts onto the public stage in the mid-2nd century as a powerful trend, coming to be represented by many teachers and various schools, and enjoying ample growth (Palestine, Syria, Arabia, Egypt, Italy and Gaul) (Garca Bazn).

It is characterized by seeking salvation through knowledge reserved for a chosen few, and by a distinct cosmological and anthropological dualism. The knowledge they were seeking was not intellectual, but spiritual and intuitivenamely, the discovery of divine nature itself: eternal, hidden, and imprisoned in the body and the psyche. This knowledge was reserved for an elite group of spiritual men.

When it came into contact with Christianity, Gnosticism gave rise to a long list of sects that mixed Gnostic and Christian elements, confusing the early Christian communities. Ancient Gnosticism, while not homogeneous in all its teachings, generally had significant contempt for the material world and for the body.

Gnostics believed that the material world in which we live is a cosmic catastrophe, and that, in some way or another, sparks of divinity have fallen into and been trapped in matter, from whence they need to escape and return to their source. They escape from matter when they gain full consciousness of their situation and their divine origin. This knowledge is called gnosis.

Therefore, the only way to achieve salvation is not by Gods action, but by acquiring personal awareness of having that divine spark in oneself. Many of these doctrines take the form of self-salvation, self-divinization, or reincarnation, with a touch of pantheism, and they see Jesus and Christ as two separate realities. These ideas appear again in New Age movements such as Conny Mendezs Christian Metaphysics, the Ishayas, and modern Gnostic and esoteric sects.

It is important to emphasize that Gnostic beliefs are strongly anti-Christian and deny the central beliefs of Christianity: the Incarnation of the Word, and the death and resurrection of Jesus Christ. Their vision of the world is, furthermore, pessimistic.

Thanks to the testimony of many Christian writings against Gnostics, we know a great deal about their beliefs. The dogmas proclaimed by early Christianity were established in order to save the original faith from contamination by the Gnostic ideas that began to proliferate in the Hellenistic world and within the Roman Empire from the 2nd to the 5th centuries.

It is not true that Gnosticism was a marginal form of Christianity, as various writers of the esoteric world often affirm; rather, the two were separate and mutually deprecating. Not only did Christians reject the Gnostics for distorting the message and life of Jesus with oriental doctrines and strange philosophies; the Gnostics also rejected and attacked orthodox Christians, because the Gnostics viewed them as spiritually inferior beings.

The attacks were mutual, but Gnosticism, due to its syncretistic nature that mixed together elements of any religion, assimilated aspects of Christianity into its teachings, and gave the impression of being a tolerant religion. This is easy to see by reading the mutual doctrinal attacks from that period.

Historian Paul Johnson writes the following in this regard: Gnostic groups adopted fragments of Christianity, but they tended to separate these elements from their historical origins. They were Hellenizing them, in the same way that they Hellenized other oriental cults (often amalgamating the results). Paul fought with all his strength against Gnosticism, since he realized that it could devour Christianity and destroy it. In Corinth, he met educated Christians who had reduced Jesus to a myth. Among the Colossians, he discovered Christians who adored intermediate spirits and angels. It was difficult to combat Gnosticism because, like the hydra, it had many heads, and was always changing. Of course, all the sects had their own codes, and they generally hated each other. Some conflated Platos cosmogony with the story of Adam and Eve, and they interpreted it in different ways; thus, the Ophites venerated serpents and cursed Jesus in their liturgy

Some authors have written that Christian dogmas changed the doctrine of early Christianity, but that is not true. Christian dogmas do not introduce any doctrinal novelty; rather, they formulate the faith clearly and explicitly in a precise theological language, so as to free it from ambiguous expressions and arbitrary interpretations that could distance it from the faith of the apostles.

Dogmas came to the aid of the faithful so that they could avoid being confused by new doctrines that were foreign to the Gospel. In a way, those Gnostic currents of thought are promulgated anew today in teachings such as those spread by the New Age movement, the Urantia Book, Sixto Paz with his books like cosmic soap operas, J.J. Bentez with his The Trojan Horse series, the followers of The DaVinci Code, and other supposed new revelations by extraterrestrials regarding Jesus. They present their fantasies as the hidden, secret, apocryphal version of history.

In times of cultural crisis, new forms of Gnosticism awaken from the depths of history with their illusions, their multicolored games, and their contortions, and they lavish their ideas on a vast public hungry for spiritual secrets and exotic mysticism. Its important to clarify that todays Gnostic movements and Gnostic churches have no historical continuity with ancient Gnosticism; rather, they are modern-day re-packagings or reinventions using elements similar to ancient forms of Gnosticism, but with ever-changing new traits in accordance with each new socio-cultural and religious context.

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Who were the authors of the so-called Gnostic gospels, and what did they believe? - Aleteia EN