Heightened Senses

Hello. I'm Imraan. This is the only thing I own outright; I write from time to time, in the hopes that free-association might save a trip to a sanatorium.

Tag: Islam

The Sun of God’s Meaning: Love, Decree and Destiny

Hello to my regular three readers!
Below, you’ll find a passage from a book that I find rather magnificent on the question of reconciling the nature of ‘Decree and Destiny’ from a mystical perspective.
It is worth noting that the ‘Tree of Knowledge’ is here understood as the ‘Tree of Love’, and that seems to be the starting point from which her discourse is rooted (pun intended)
Ref: Beauty and Light: Mystical Discourses by a Contemporary Female Sufi Master – the Shaykha Cemelnur Sargut – who I believe heads one of the branches of the Rifa’i order in Turkey. (Ed. Tehseen Thaver; Trans. Cangüzel Zülfikar) (Fons Vitae; Louisville, KY: 2017), pp 84-93.
Hopefully my transcription of this pages is faithful to the original – there will likely be several typographical errors, but I can’t find them now (so, good luck to you)
The latter half of the passage in particular is quite something, and gave me a lot of pause. I pray it affects you in profound ways, too. And also, if you can get a hold of the book for yourself, I guarantee (by the Grace of God, of course) that you will find it of profound spiritual value.
She is rather unique in terms of her public persona in terms of being a Sufi master, she has a science background, and has a following made-up predominantly of seekers who happen to be women (to the chagrin of her male followers, of course, who have to try and get more time with her when they feel somewhat sidelined – I paraphrase but it’s in the introduction).
The passages in the first couple of chapters on the stations of the garden of the heart are particularly striking, though since I’ve been in thought about the nature of the world, theodicy, decree and so forth, this passage really spoke to me. I wish you well in your explorations of this rather resplendent saint.
Much love, and God bless to you all.

____ ____ ____

“Q: Was Adam punished because after being made the site of manifestation for God’s essence, he approached the tree of love and became attached to the attributes?

“A: Very true. From the essence, he became attached to the attributes. And perhaps it is on account of his going back from the essence to the attributes that Iqbal says, “The pleasure of paradise was inscribed in his heart, when he himself was the essence and paradise. This is why he was cast out.” But in my opinion, Adam did not commit a sin. He did what he had to do, and this is how he came to acknowledge and his own non-existence and nothingness. To reach the point of realising our non-existence and say, “We don’t exist,” we must first commit mistakes and errors [emphasis mine]. I was recently speaking to a friend who said, “I used to love drinking…but I gave it up; was my act of giving up the habit more worthy to God than the restraint of a person who never drank?” Of course not. You will make mistakes – accept that you have made mistakes, and then refrain from them for God. In the eyes of God, restraint and renouncement for His sake is admirable, because it requires struggle and effort. and God loves the struggle and effort of human beings when it is for His sake. Consider two individuals that profess their love for each other, but are unable to make any sacrifices for the other. Can this be called love? No, it cannot. Similarly, simply saying, “O God, I love You!” is not enough. The real question is how much are you able and prepared to sacrifice for your beloved. Do you fear that you might lose your beloved? Our relationship with and love for God should produce these concerns [emphasis mine]. Going back to Adam and Eve, it is as if God spoke those words to Adam. It is also as if God made human beings capable of and passionately inclined towards love, and pushed them towards it. Let us connect that point with the poem of Kenan Rifa’i. Wasn’t a similar thing said to Husayn, the Adam of his time? Most certainly, he was told, “Dear son, don’t proceed, else you will suffer immediately.” But just like Adam, Husayn too chose non-existence and nothingnesses. He chose to die for his beloved, and by doing so he chose to set an example for all believers. We are so fortunate to have such lovers of God, who make it possible for us to reach this understanding.

“The divine judgments inscribed in heavenly spheres and the stars are also inscribed in the Preserved Tablet and in God’s Book. All of pre-eternity and eternity can be found in the Preserved Tablet and in God’s Book, and the ink of the pen has run dry. Sura An’am (Livestock) says, “…nor is there a single grain in the darkness of the earth, or anything fresh or withered, that is not written in a clear Record.” So if everything is in God’s book, then the conflicting states of hardship and comfort, happiness and oppression, goodness and evil, are all inevitable. We must experience these through the course of our lives. Why? We cannot say, “Why does evil exist?” It exists so that goodness can manifest. Similarly, for God to manifest himself, non-existence is necessary. All things are known through their opposite.

“Some questions might be raised: “What is the purpose of prophetic teachings?” “What are the benefits of prescriptions by doctors or the wisdom of sages?” “If everything is written in God’s book and is inevitable, why do we find the unjust shedding blood due to ignorance and disorder?” I have tried to answer these questions, but let me elaborate further with the help of some examples. The divine judgments that are inscribed in the heavens and the stars are not particular…Rather, those laws are universal… Similarly, in this world, the manifestations of the movements of heavenly spheres and stars are not circumscribed, but universal. Moreover, neither are the effects of the events caused by the movements of heavenly spheres and stars localised. To the contrary, again, those effects are universal.

“Thus when it comes to specific human actions, humans have the prerogative to choose. We decide what to strive towards and what to refrain from. As we said earlier, if we struggle in the way of God, He is content with us and through this we are able to realise our own meaning. Think of it this way: when these comes up, it radiates its light on everything equally. It cannot shine its light on some and not on others. At the same time, though, the sun does enable the maturation and ripening of some things, and the burning of others. Apply this analogy to our discussion: when the sun of God’s meaning rises, it can either cause us to mature and ripen, or to burn. The outcome depends on our abilities and inclinations. As Yunus Emre (d.720/1320) once said, “it is love that makes people crazy; it is love that brings disgrace on people.” What was he trying to say? That love is at once love and fire. [emphasis, mine] While it can strike one person and raise their station, on striking another person, it can make them lustful and lead to their downfall. So under God’s meaning, the orientation of each person corresponds to his or her abilities. People are affected by the same events in different ways, in accordance with their different abilities.

“Q: What are the factors that affect a person’s ‘ability’?

A: A good person is good from the time they are in their mother’s womb. The same is true for a bad person. The world is made up of these two groups. A good person refers to the lover of God. It refers to the person who struggles to reach God’s beauty. God manifests Himself through this type of person. A bad person means “sealed.” About this type, God says, “I manifest in these individuals as a drop, not as a whole.” Bad people exist in this world so that the good can be distinguished. They (the bad) carry no additional burdens for their sins. They will be given no other punishment. Their punishment is already with them. Consider the following story: when the donkey was taken to paradise, it said, ‘Hee haw hee haw!’ When it was taken to hell it said the same thing. On hearing this the people protested, “This donkey doesn’t understand a thing!” God replied, ‘When the donkey is already carrying its punishment on itself, why are you trying to recompense it further?’ The point of the story is this: say a man has a problem with another man and is constantly causing him trouble, to the point where all day he burns in the fire of his own jealousy. He is, at the very least, absolutely miserable. His entire day is spent in pain, as he conspires new ways to cause harm to others. Why would I need to curse such a person when he cannot be any worse off than he already is? He lacks the happiness and peace that I possess; he is in so much pain and discomfort.

The person who submits to God is happy and at peace; he remains unfazed by whatever may happen in this world. In contrast, those who do not submit are constantly burdened by worldly trials and tribulations. They are always in pain, as they themselves become a source of many other problems. I still remember once a woman said to me, ‘I have a weakness for jewelry; I envy even the tiniest piece of artificial jewelry you wear!’ This person carries the weight of her troubles with her, and constantly eats away at her peace. Perfected Humans show the true path to (less perfect) people like us who vacillate between peace and unrest. They serve as a reminder of the right path for us. Did the blessed Prophet ever give up on Abu Jahl? Never. Didn’t he know that Abu Jahl would never believe? He did. But it was as if he had resolved the following: “It is my responsibility to perform my (prophetic) duty as well is possible. The rest is in the hands of God.” So Perfected Humans convey and enjoin the good and what is true, as to him/her according to his/her own disposition.

With some people, the offering of sound advice produces the opposite effect; it increases the disbelief and makes them protest and say things like, “who do you think you are to teach me?” Whereas others would say, “everything I learn is beneficial for me; God has graced me with yet another meaning.” The objector or the one who says, “who do you think you are to teach me” is already in hell, while the other who embraces learning is in heaven. There is a lot of talk about terrorists these days. People endlessly ask and wonder, “Will they go to heaven or hell?” “Are they really killing people in the path of God?” It is so tragic that today, when the word Muslim is mentioned, terrorist is what comes to people’s minds. This is so painful. The West supports this, and that is how they want a Muslim to be portrayed. If a terrorist hadn’t already created hell for himself in this world, would they ever be able to detonate all those bombs? If a person has entered hell whilst still in this world, is it possible for them to go to paradise in the next world? If we are in peace, and if we are in the presence of God, it means that we are in paradise. If we are not in the presence of God, and are unhappy, we are in hell. If we are in hell, there is a Qur’an verse urging us to return to the presence of God. It says “…give alms…” that is join spiritual discourses, be a service to humanity again, and save yourself from the hellfire. For us to leave this world it is like the setting of the sun in this world, only to rise again in the afterlife. This means that the state in which you leave this world is the same state in which you will be resurrected. Thus, it can be said that people have Theo option of being good or bad. All prophets struggle to remind humanity of the right path and lead them to God’s presence. Everything inscribed in the Preserved Tablet will become manifest. In this regard, people do not make choices; they are not free. Whatever is written in the heavenly spheres and starts is God’s decree. The effects the are manifested through the heavenly spheres and stars are God’s destiny.

If a person wants to instruct a mill, they first decide where to put it up and think of the materials needed, like a stone, a wheel, and water. After this they obtain the materials, prepare what is needed for rotation, and then grind the flower. Note that there are three steps. First one must think of what materials to use; this is the decree, after which the person struggles to build. But first, it has to be imagined and planned. This act of imagining or picturing is the decree. Doing what is necessary for the decree to be carried out is destiny. The flour that is obtained at the end is also destiny. In the same way, God’s knowledge about the heavenly spheres, stars, elements and nature is His decree. The manifestation of the heavens and the stars in this world as they start turn is God’s destiny. Stars have a certain effect on this world, both inwardly and outwardly. In reality, all the planets and starts that appear to be outside exist in us. Horoscropes and stars affect us. That should not be interpreted -as is often done today- as the telling of fortunes. A Perfected Human comes, takes you from one sphere to another and directs you to the right path. This means that God has programmed you in a certain way in your creation. IF your decree is to become wheat, He causes you to be born in a season that will help you manifest your wheat-ness. The season is your horoscope. The wind and the rain of that season help you acquire the level of maturity as well as ‘wheat’.

The spiritual disposition with which you are born, will enable you, through your efforts, to attain that maturity. Even before you have a need for water, a spiritual teacher guides you to the water. This is what is most crucial. God grants His creatures what what is required and desired by their abilities. He assigns to them the appropriate name as their destiny; human form, spirit, abilities and attitude are written in the sperm of humans. People are bound to exist in their own form and spirit. They will necessarily have the abilities that they have, but they are free in their actions. So, while decree is predetermined, our destiny is determined by our actions. People say, ‘Your destiny is in your hands” without reflecting on what this means. Destiny is the fulfilment of decree. And the our destiny is lived out in our hands. (Emphasis mine)

Q: Could you please explain this with an example for us to understand it better?

A: Let’s say it is in a person’s destiny to become a beautiful person. But trial and difficulty is also written for that person for the sake of their perfection. If they endure the trials and show contentment, that destiny will make them beautiful. If on the other hand they get stuck in a state where with each difficulty and affliction they question, “Why has this happened to me?” then trial and difficulty will not work to perfect them. Instead, they will remain “unripe.” This is why we must learn to be content with everything that happens to us. The things that happen to us change our inner structure. They transform us into diamonds when we are just carbon and coal. If instead of transforming into diamonds we insist on staying as coal and say, “No, I will not suffer any pain in this world!” then we will remain at the level of coal. But if we are content with suffering, and if we treat pain not as pain but as a sign that the Beloved is with us, and if when difficulties arise we say, “Praise be to God, this is from my beloved; He has considered me worthy of this, and He has loved me,” then difficulties will become delights that transform us into diamonds. [Emphasis mine]… To be clear, I am not suggesting that we ask for hardship. I am talking about hardship that is already present and destined to occur.

Q: To be content with our destiny is the goal we should strive for, but how do we get to that station? How can an ordinary person get there?

A: Everything comes down to “love.” Spiritual discourses (sohbet) held by Sufis are there to increase our love; we need these discourses in order to realise our love. Spiritual discourse is needed to nourish a person’s love. What feeds love are the feelings a person has during a spiritual discourse. All our talk and discussion about love thus far has the same objective: to understand the meaning of God, to find that Beloved in ourselves, to unite with that Beloved, to meet with that Beloved, and to take each breath with the Beloved. The highest form of love is needed to achieve this, that is, to be content with everything, and to view every event as beautiful. Even when it is human love directed towards a man or a woman, if the beloved scolds the lover, the lover derives pleasure from this. Why? “Because they have spoken to me!” is the answer. It seems “they were upset by something I did.” When someone is reproached by their intimate friend, they experience much pleasure, and think, “if this person hadn’t loved me, they would not have reproached me!” Only and immature soul resents being reproached. But can the reproach of a true friend upset us? The reproach of a friend makes us happy. “If they hadn’t had love for me, they would not have called me,” they think. This is how our relationship with God should be. I, too, reflect on this from time to time. When something really difficult happens to me, I tend to say, “My beloved must have seen me as distinct from others and so He granted this difficult situation to me. He must love me so He has given me a more difficult test than He has to others.” This is the crux of it: to be able to establish a relationship with the beloved and to welcome whatever He sends us according to the best of our ability. And we should remember that with contentment there is reciprocity, such that after our contentment is the station where God is content with us.

Q: Is it a universal rule that everyone should be content with his or her destiny? Do people really have to be content with everything that happens?”

A: It is not easy for everyone to be content. Of course, being content with our destiny is tied to our abilities. It is related to the pre-eternal decree that is in the self. In fact, the best way for us to establish a relationship with God is to never judge the way others are content with their own destinies. Everybody is pleased to the extent that accords with his or her capacity. it is possible that no one will be content in the way I am, and I will not be content in the way that others are. I have said this many times already. dA very close friend of mine in Konya buried his ten children in a collapsed building last Eid. Can I ask, “Why can’t I be like him?” He has met the destiny that was decided for him in pre-eternity by God and God has made it easy on him. We might all see his situation the same way, and after acquiring a lot of information we might learn how to behave in such a situation. But when we actually confront that trial, how do we respond? That’s the question. How we respond is related to the favours that God has bestowed on us. So while the extent of our contentment corresponds to our capacity, the ability to respond well and to be content is only possible through God’s help and blessing. We respectfully bow before those who have such contentment.

Human beings act on their own spiritual predispositions. Did I say human beings? Sorry, every created being in the world acts on its destiny and fate. Let me illustrate this with a story. A mosquito approached the Prophet Solomon to register a complaint. “I’m so upset by this wind! Its continuous blowing is nearly killing me as it forces me along! Could you have a word with it so that it starts to show me some respect?” Solomon speaks to the wind, warning it that it might kill the mosquito and suggests that it be calmer. The wind replies, “O master! Movement is part of my constitution; it is how I was created. The same God that created me also commanded me to move. I simply obey the command; I don’t know what is or is not driven along by my movement. And there is nothing wrong in this because ultimately God has mandated that I, the wind, be blowing.” From this story we see that everything has a duty in this world. For some, the duty entails movement, which can be destructive, but it is their duty.

Such people destroy everything in their path without pausing to think about the consequences. Others courteously welcome all things and treat duty. It is to our place to ask, “Why is such and such person doing this or that?” Our ability to be content with the destiny that God has written for this world rests on our ability to be content with how others will behave accordingly to their own disposition. People are predestined to do what they do; it is their duty. You might do something good for someone, and they might be hostile in response. It is not my place to question this. The goal is to respect what others do. Now, you might ask, “Why do evil-doers get punished if everyone is responsible for doing their duty?” My teacher says, “This brings up a very subtle point.” God has opposite names: names that involve the granting of greatness and dignity, and names that cause abasement and despiability [sic]. With some of His names He guides and with other of His names He leads astray. He forgives, but He also takes revenge and punishes. All His names come into this world after their pleading with him, saying, “O God, please grant us a body.” When there is suffering and oppression, God sends a person who will carry the name of vengeance.To eliminate the qualities that lead one to oppress others, it is necessary for the person with those qualities to encounter vengeance. When they meet, the two names will control and discipline each other. That’s it.

Q: Thank you so much.

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“And thus He unites you to Himself…”

I’ve lately been pondering as to what would amount to the Almighty drawing us Near to His Proximity, and certainly what it might take to taste the fruits of paradise in this world. What if I have been precisely wrong the whole time, and thus sought Him with my (poor attempt at) deeds, and not allowing myself to be inhabited by the Almighty at the level of the heart/spirit.

Perhaps this takes, courage, determination, and perhaps even love… what say you?

125

Cling to the attributes of His Lordship

and realise the attributes of your servanthood!

126

He has prohibited you from claiming for yourself,

among the qualities of created beings,

that which does not belong to you;

so would He permit you to lay claim to His Attributes,

He who is the Lord of the Universe?

127

How can the laws of nature be ruptured for you

so that miracles result,

while you, for your part,

have yet to rupture your bad habits?

128

The point at issue

is not the fact of searching;

rather, the point at issue

is that you be prescribed with virtuous conduct.

129

Nothing pleads on your behalf like extreme need,

nor does anything speed gifts to you quicker

than lowliness and want.

130

If you were to be united with Him

only after the extinction of your vices

and the effacement of your pretensions,

you would never be united with Him!

Instead, when He wants you to unite you to Himself,

He covers your attribute with His Attribute

and hide you quality with His Quality.

And thus He unites you to Himself

by virtue of what comes from Him to you

not by virtue of what goes from you to Him.

Ibn ‘Ata’ Illah, The Book of Wisdom, 78-9

Source:

The Book of Wisdom / Intimate Conversations; Trans, Victor Danner/Wheeler M. Thackston (Paulist Press, New York: 1978)

Trans, Victor Danner/Wheeler M. Thackston

Series: The Classics of Western Spirituality

 

 

 

 

Love, not Reason…

It’s love, not reason, which has no reign;

Reason is concerned with interest and gain.

A lover ever gives, not expecting a return.

Like God Who gives freely, for us to learn.

Virtue is to give without any cause;

The Domain of religion, at this point would pause.

Being saved from punishment, or gaining a reward

Is what pulls the masses to religion and the Lord,

But Lovers don’t like to amass and hoard;

Above this plane they’ve risen and soared.

Rūmī (abridged a little; trans. Tawus Raja)

From Liberated Soul: In Memory of Sayyid Hashim Haddad, A Translation of Ruh-i Mujarrad (ICAS Press: London, 2017).

If only this was the ethos with which we pursued our interpersonal relationships; heck, our online discourse, even? Truly splendid jewels from the great master himself.

 

“Borrowed” from Facebook – On Virtue

Jesus said, ‘Devote yourselves to obtaining that which fire cannot burn.’ ‘And what is that?’ asked the disciples. ‘Virtue’ he replied.”
–– Cited in Ghazali, Ihya, from Jesus in the Eyes of the Sufis by Dr. Javid Nurbaksh.

The Theophany of Perfection

Oh, my beloved! How many times I have called you without your hearing Me!

How many times have I shown myself without your looking at Me!

How many times have I become perfume without your inhaling Me!

How many times I have become food without your tasting Me!

How is it that you do not smell Me in what you breathe?

How do you not see Me, nor hear Me?

I am more delicious than anything delicious,

More desirable than anything desirable,

More perfect than anything perfect.

I am Beauty and Grace!

Love Me and love nothing else

Desire Me

Let Me be your sole concern to the exclusion of all concerns.

Ibn ‘Arabi

 

 

Every branch reverts to its root, no more in any way than when it sprang forth.

My Arabic is sadly not where I’d like it to be, so I have to rely upon a translation (by Ralph Austin, see here for original link and commentary by Austin).

That said, I hope you enjoy this poem as much as I did. I don’t tend to read much of poetry – the sheer exertion to decipher them can send me spiralling into overthought!

However, in this case, I had to make an exception. This is from the writings of the great Andalusian Sufi master, Abū ‘Abd Allāh, Muḥammad ibn ‘Alī ibn Muḥammad ibn ‘Arabī al Ḥātimī aṭ-Ṭā’ī, better known to most as Muḥyiddīn ibn ‘Arabī (d. 1165) who is said to be among the most sophisticated and original thinkers the Islamic tradition has ever produced, and whose insights into the Divine, received to regular ‘unveilings’ through which he composed some of his most important works.

The following poem was constructed at some point after he buried his seven-year-old daughter, with his own hands, and his reflections on the matter. Often I’ve heard critics level profound judgements on those mystics, perhaps because they have no sense of perspective nor have not suffered, which is why they felt they could always see the Divine, His Beauty, His Love, etc.; ibn ‘Arabī himself writes what is a moving and (for me) devastating piece of poetry regarding his relationship to his Creator on such a tragic occasion . He seems to foray into his perception of the Divine Reality in the middle somewhere (and for someone like me, uninitiated, I cannot dare to comment on the specifics), but I’ve highlighted to you verses that spoke to me, giving this poetry significant poignancy given the occasion upon its composition.

The themes of the world of multiplicity, the ‘other-ness’ in relation to God, how His Names manifest in a world so relative, and so on are beyond my scope.

If you are unable to read the whole of the commentary, might I suggest you look at just those below verses 19-20, and 21, the latter of which seems to suggest that these profound mystical insights came to him, were triggered by, the demise of his daughter,  which are both gripping and shocking in content. I’ve pasted these below in block quotes. All credit goes to Ralph Austin.

Is it really possible to see His Agency in everything then, when even such a sad happening brings out such depths?I pray this is as edifying for you as (I hope it will be) for me.

With love, and wishes for a thoroughly blessed year ahead, meanwhile. I shall try not to leave it a year before I write again.

1. With my very own hands I laid my little daughter to rest becauseshe is of my very flesh, 

2. Thus am I constrained to submit to the rule of parting, so that myhand is now empty and contains nothing. 

3. Bound to this moment we are in, caught between the yesterday thathas gone and the tomorrow that is yet to come. 

4. This flesh of mine is as pure silver, while my inner reality is as pure gold.

5. Like a bow have I grown, and my true posture is as my rib. 

6. My Lord it is who says that He has created me in a state of suffering and loss. 

7. How then can I possibly hope for any rest, dwelling as I do in sucha place and state? 

8. Were it not for that state I would be neither child nor parent. 

9. Nor indeed would there be any to compare with me as is the casewith my Creator. 

10. It is surely a case of the qualification being one with respect to an essence which is full of implicit multiplicity. 

11. Because I am for my Creator, in our creation like one of a multitude. 

12. Then my God alighted between us, in the very fabric of existence – not merely a figment of belief.

13. All with a firm, well established emergence, to which I may trace my antecedents with confidence.

14. Thus, on the one hand, I can say that I am a mortal like yourselves, while You do vouch for me.

15. Always, however, on the understanding that I am not ultimately a ‘like’, thus to maintain my integrity.

16. For You have banished all ‘being like’ from me in the pre-eternal state; and that is my conviction.

17. See how sublime and lofty is my garden of paradise, secure in the company of matchless beautiful maidens.

18. He speaks of this as we have also in our book the Maqsid ai-Asmā’.

19. Is not created nature His family and people, as also the very
essence of the Unique One? 

20. Consider how He is a consort for her and how they came together
upon my being, so that it split asunder. 

21. These words of mine are not written after long deliberation, but have been a part of me eternally.

22. It was none but the apostle of the Eternal One who activated them within me.

23. He it was who dictated it, leaving me to write it with my hand.

24. Thus is the matter, and none truly knows it,

25. Save a leader of the spirit surpassing in goodness or one of the
golden mean.

26. Indeed, one who is ‘other’ cannot know it now or ever.

27. Every branch reverts to its root, no more in any way than whenit sprang forth.

Commentary to verse 19-20:

Verses 19 and 20 are really quite shocking in the context of Islamic religion. They are extremely paradoxical and are perhaps the most powerful two verses of the poem.

19. Is not created nature His family and people, as also the very
essence of the Unique One?

Nature, as representative of creation, is in this line a feminine word. As Ibn ‘Arabi points out in the last chapter of the Fusūs, the male God or the male element is surrounded by two female elements-created nature and the very essence itself of God which contains all the essences that we are. It is also a feminine word – dhdt. Nature, the creation itself and the sophic basis of that creation – the deep inner wisdom which provides all the material for that creation are as a family, like a wife and family for God, the Reality. He speaks then of His family. His ahl – His household. The creation is compared to a household – a family or a wife to God but, also the very innermost essence. Here we have the union of the two things that were contrasted in the earlier part of the poem – the worldly state and the pre-eternal state are brought together. They are both a ‘consort’ for the Divine One and therefore, very much a part of the Divine. This is a very difficult idea to articulate without causing certain misunderstandings which is rather compounded in the next verse.

20. Consider how He is a consort for her and how they came together upon my being, so that it split asunder.

‘Her’ is Nature on the one hand and the Essence on the other. In this verse, the Arabic word ba’al is used meaning a husband or a consort. (The Arabic word ba’al is the same word as ‘Baal’ used in this way in the Old Testament.) God is seen here as the consort of the double but single feminine. Therefore, the rest of the line is concerned with how ‘they’ consummated their union ‘… upon my being’. Here ‘my being’ (wujudi) is the material which provides the wherewithal for a birth to result from this union of God the Divine al-Haqq and His inner/outer consort. The Hindu concept shakti gives a similar taste of what is indicated by this idea for without the shakti nothing would happen and thus, God would be alone and undivided. It is only the shakti –  the female energy (expressed here by Ibn ‘Arabi in terms of the inner essence and the outer world) which can bring about the whole drama of creation. In this respect then, ‘my being’ is ‘my inner essence – my divine pre-existent being’. The words ‘… so that it split asunder’ refer to the fact that because of the coming together of these two elements, the difference between them became apparent. In many ways, this situation is similar to the vivification of the egg in the womb – splitting, dividing into the eternal and non-eternal.

Verses 19 and 20 are very powerful and central forming the actual conclusion of the poem. In the beginning we had the difference between the two things, then the linking of the two things by the worshipped God and finally the identity of the two things in a union which itself again produces the difference once more so that it is really a cycle that is being discussed here. These two verses are concerned with what is known in religion as hieros gamos – the sacred marriage.

Commentary to verse 21:

21. These words of mine are not written after long deliberation, but
have been a part of me eternally.

This verse harks back to the constant theme of eternal subsistence in this poem. He is saying, in effect: “I have not sat down and thought: ‘What sort of poem can I write? What has my daughter’s funeral conveyed to me?.'” Ibn ‘Arabi is declaring that this rich and difficult poem that he has written has always been there in his heart of hearts, in his deepest depths – from all eternity. His daughter’s death and funeral simply served to trigger the release and articulation of these thoughts, images and ideas into writing.

Pain and Presence

I’m writing this, not so much as to tell the world about what’s happening with me these days; rather it is so that I might have some-place where it is recorded.

Last night, I went through a (small) ordeal, which necessitated a trip to the Emergency Room to tackle an extreme bout of pain to my abdomen, and chest. In fact, as I speak now, it feels as if it might recur and I’d need carting-off.

Pain,  which I’m not exactly a stranger to, is something that when it seizes your being, it feels as if it consumes you.

Something happened, though, when this particular pain took. It was so intense, so extreme, I was writhing around in agony, sweating, retching, burning, shouting, shaking… it was unrelenting in a way I’ve never known. Its appearance to me was profound as in a sense, it was the one thing by which my reality was defined entirely at that moment.

But I realised something at that moment, when things felt so bleak.

My mother was running around fetching me drinks to cool off, rubbing on my legs to stop them from writhing around, whilst we were waiting for the paramedics to arrive.
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O Man, you make me wonder so!

Sayings by Imam Ali (a)

More wonderful than man himself is that part of his body which is connected with his trunk with muscles. It is his brain (mind). Look what good and bad tendencies arise from it. On the one hand it holds treasures of know- ledge and wisdom and on the other it is found to harbour very ugly desires. If a man sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him, if he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution. Sudden fear makes him dull and nervous, and he is unable to think and find a way out of the situation. During the times of peace and prosperity he becomes careless and unmindful of the future. If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight, hunger makes him weak, and over-feeding harms him equally. In short every kind of loss and gain makes his mind unbalanced.

Imam Ali

Walk then in the way I shall indicate, but do not ask for an explanation.

   At the idea of God the mind is baffled, reasons fail; because of God the heavens turn, the earth reels. 
   From the back of the fish to the moon every atom is a witness to his Being.
   The depths of the earth and the heights of heaven render him each their particular homage.
   God produced the wind, the earth, the fire, and blood, and by these he announces his secret. 
   He took clay and kneaded it with water, and after forty mornings placed therein the spirit which vivified the body. 
   God gave it intelligence so that it might have discernment of things. 
   When he saw that intelligence had discernment, he gave it knowledge, so that it might weigh and ponder. 
   But when man came in possession of his faculties he confessed his impotence, and was overcome with amazement, while his body gave itself up to exterior acts. 
   Friends or enemies, all bow the head under the yoke which God, in his wisdom, imposes; and, a thing astonishing, he watches over us all…
   There is none but Him. But, alas, no one can see Him. The eyes are blind, even though the world be lighted by a brilliant sun. Should you catch even a glimpse of Him you would lose your wits, and if you should see Him completely you would lose yourself…
   When the soul was joined to the body it was part of the all: never has there been so marvellous a talisman. The soul had a share of that which is high, and the body a share of that which is low; and it formed of a mixture of heavy clay and pure spire. By this mixing, man became the most astonishing of mysteries. We do not know nor do we understand so much as little of our spirit. If you wish to say something about this, it would be better to keep silent. Many know the surface of the ocean but they understand nothing of its depths; and the visible world is the talisman which protects it. But this talisman of bodily obstacles will be broken at last. You will find the treasure when the talisman disappears; the soul will manifest itself when the body is laid aside. But your soul is another talisman; it is, for the mystery, another substance. Walk then in the way I shall indicate, but do not ask for an explanation.”

From The Conference of the Birds, (C.S Nott [Trans]), as found in The Inner Journey: Views from the Islamic Tradition, Edited by William C. Chittick as part of the PARABOLA Anthology Series, Series Editor Ravi Ravindra; Morning Light Press (Idaho, Sandpoint: 2007), p. 103.

The Path to God

image

I thought I’d share something that I found myself drawn to, this morning.

Some verses as found in one of my most-cherished possessions, a highly-recommended book entitled:

The Inner Journey: Views from the Islamic Tradition, Edited by William C. Chittick as part of the PARABOLA Anthology Series, Series Editor Ravi Ravindra; Morning Light Press (Idaho, Sandpoint: 2007), p. 206.

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