The Greek word “Poet” implies the one who makes which in the variants like Latin and old French sources the sense of one who makes. With this four letter element is inferred that the poet is an elevated mind, ontological at experimentation, liberal in observation, analytical in evaluation, supreme at feeling, cosmic in truth and pure and crystal clear in discretion.
Radically, as true basis, such are the recognitions and authenticities for and to what is created and made. After the supreme soul left itself hidden with all its mystery the poets unveiled and exposed the same with creation. Propensities and the fountains of flare are such that the second rank romantic poet and son of the English soil Perscy Bysshe Shelley in his masterpiece—a landmark in English Literature—Defense of Poetry, in concluding portion, holds vehemently that, “Poets are unacknowledged legislators of the world”and thus counter attacked Thomas More Peacock.
In Kashmiri literary tradition, the high rank and profile, legislator of the Shellyiancotorie is Prof Dr Hayat Hussaini with his book of legislation “Ramz-i-Hankal”, translated as the “Latch of Secrets”. In the Dionysus Longinus’s Canon, he in his creation, supreme in sublime, zealot in thirst, ecstatic in of primary imagination which is christened as transcendental reason, in the wisdom of Kant, “Pure Reason”.
In Historical purview, his poetry has a sheen bearing of Eliotian conviction-individual thoughts exonerated and liberated from the past traditional enslavement rather he is existent with unpatrolledstature of diachronical chain, with unique personal or individual receptacle of thought and verse.
Thought, manner approach and the subjective and the objective nature are of tantamount smack knitted owing to the equilibrium in links and linkages incarnating human interest in taking human milk in the dead to let it visualize the cosmos and actualize Divine ideals to live akin with universal laws, appreciated and applauded in the nature in response.
All literature testified in all its values on the anthropological “Touchstone” a criterion by Thomas Arnold whether real or unreal, whether of substance or absurd, lies in the mood and manner of using the source of loftiness with the purpose of delineating society, the techniques of reposition to the imagination in structural paradigm.
Here comes the discussion of aesthetic flare and value of figurative language. The same with excellent exuberance and accord Dr Hayat AamirHussiani holds the craftsmanship in its maintenance in making high sense and sensibility.
Dr Hayat AamirHussaini is a scholar poet and Philosopher in the attainment of true literary exploitations while making good of craftsmanship, in that there is a plethora of use of application of allusions, intentions and extensions, paradox, ambiguities—the basic trend and the primary and priority in literature to the approach and philosophy of new criticism.
This way in the success of attaining organic whole in the literary elements, can be well evaluated under the formulations of Allen Tete, Cleanth Brooks, wilson, etc.
Hence the work of art of this true wit comes to be the paragon of aesthetics and sooth, though to a scholarly reader there runs another sprint throughout the whole poetry anthology—Ramz-i-Hankal-an urge a cogent but chaste and of perspicuity agent-the purpose.
Romantics when interpreted as an approach to the newness and novelty in tradition, Dr Hayat AamirHussaini does possess that caption and credit. With delight in the form there substance-purpose as guidancecorroborates that he is the front runner in the times he lives in, in this respect.
Loss of human identity and stature in the world lies in the fact that man is oblivious to his own history that would delineatewhat he was, what he is and what he ought to be.
All pure literatures express universal love as a fact “Amor VincitOmino”. Such is the license of expression of the poets cryptic voice. This autefaite as fully engrossed and engrained in the vent, be on work, the poet longs, in the society of times.
The accomplishments of the wit encompass the toto of bonafidephilosophy under the compass of pragmatics, hence justified encomium of these is in seek of scholarly critics-judgment of a man of few letters is mar as departed is the essence in their weak viewpoints. The poet and philosopher holds not the mere envisage does the utilitarian part all, in the oblivion of it is either moonshine or absurd.
The writing as piquant, the lesson paramount and the faith pure in nature, in Islamic canonical scheme, make him analogous with Dr Iqbal, Rumi, Ghazali, MohiuddinIbniArabi. Ethereal and serious subjects in the human existence like Wahadat-ul-Wujuud, Wahadat-ul-shahood, Wajab-ul-Wujuud, etc reside a spacious floor. Dr Hayat Aamir’s spiritual explorations bear prodigy in significance.
To him, the real compendium and gist behind the causation of human is realization of God after the realization of self: man’s re-discovery is exploited only in liberation from the bewitchments in deeds and the perception. With this as only lynchpin, the faith comes true to its central truth and becomes the origin of “all is one and the one is divine” in the words of Spinoza.
Dr Hayat AamirHussaini as a trenchant source for his analysis in such serious matters, also supersedes the concepts and the standpoints of the rest in rendering his experience of the time yoked with the Divine realms.
Dr Hayat poetically shapes the concept of time as a force phenomenon that affects the objects in the manner that on times, it is beyond the experience and on sometimes it is affected according to his will.
So this time is above the clutches is above the padlock of rational faculty or other kinds of savvy. It can be experienced as existed being with the man as being chained with the Super Being. All this is there what makes the lover in Rumi’s universe the Son of time who clasps it.
God consciousness is an evident as well as hidden subjected in the book Ramz-i-Hankal which unlocks the gates of limitless vistas in the book to reveal the spiritual path of experience in order that man’s station as human called Superhuman be created and recreated with will. Here the actual prototype of human consciousness--Akl-I-Saleem.
The first and foremost stepping stone towards the realization of Divinity and here Dr Hayat Hussaini is seen in agreement with St. Thomas who holds that “Faith has rational basis” but here in the colour of Hussain’s essence.
Every true art though unreal yet real and this is what and why it makes realize what real and reality is which in Goethe’s View is an object of sensuous embodiment of a spiritual meaning, akin with this view, the Hinduism holds that aesthetic objects give intuition of the Ultimate as Pure Being.
In Dr Hayat Hussaini’s jurisdiction of wisdom, the idea of truth is the supreme and exulted stature of values of objects in the beautiful scheme of creation which in the Keats’ belief in the poem “Ode on Grecian Urn—Beauty is truth and Truth Beauty”, thus here goes the vehement affirmation apparently.
The spiritual truth and quintessence entails in the Self-Denial and atonement to shun the earthly gnome. It exists in the incessant thirst of the being to be in unison with the Super-being; what of the truth of such validity?
It is far distant from the truth as claimed by Charles Sanders Pierce, William James, etc, involved in the discussion of “Relativism” assuming the monadic truth, the dyadic truth and triadic truth.
A recognizable and recognized kudos of the collection “Ramz-i-Hankal” is in the fact of its realism, actual, thus a paragon of universal modality—the book has a universal appeal provided a well-read critique offers its service to discern this hidden treasure.
I personally claim that owing to the relevance with all the times—the now, the posterity and the then, if efforts are made to take the book in light of the scholars and other well-read people, the book has a lot to contribute to the society and the men, particularly philosophers, historians, psychologists, writers and the students.
This is a reaction against the skeptic mentality and the absurdity in life. It teaches action in stability with stability, to the stability and of the stability. Surely there is a guidance for those who are in search of what they seek.