Jiva

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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Sufism, appeared as a reaction to the overly worldly tendencies of Islam in the late seventh century AD. It emphasizes asceticism and meditation through which one can transcend material limitation and unite with the transcendent God. In the thirteenth century, the Spanish-born Ibn al-'Arabi (1165–1240) created a theory of the "Unity of Being," Which explained the concept that "God is the One Real Being which underlies all phenomena" He is everything and there is nothing but Him. “It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature.” Ibn 'Arabi, Futûhât al-Makkiyya According to this theory, all existence is one, a manifestation of the underlying divine reality “He refers to the Logos (kalimah) as the Reality of Realities (Haqiqatu’l Haqa’iq) – in contrast to this the Sufi Hallaj used the similiar term “Reality of Reality” (Haqiqatu’l Haqiqah) to refer to God Himself, the Reality of Mohammed, the Spirit of Mohammed, the First Intellect, the Most Mighty Spirit, the Most Exalted Pen (i.e. the Pen which God uses to inscribe the destiny of all things), the Throne (of God), the Perfect Man, the Real Adam, the Origin of the Universe, the Real who is the Instrument of Creation, the Pole (Qutb, on which all Creation revolves), the Intermediary (between God and Creation), the Sphere of Life, the Servant of the All-embracing One, and so on.” Ibn Arabi’s Logos has three aspects (or can be considered from three points of view): 1. the metaphysical aspect, as the Reality of Realities; 2. the mystical aspect, as the Reality of Mohammed; 3. the perfected human aspect, as the Perfect Man Considering the first of these aspects, the Reality of Realities (Haqiqatu’l Haqa’iq), Ibn Arabi says that this is the the First Intellect, the imamnent Rational Principle in the 200
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN universe (a Stoic idea), the “Idea of Ideas” http://amuli.wordpress.com/2007/12/17/ibnarabis-hermeneutics-and-criticisism/ Sufi currents that stressed the unity of all reality were present also in Indian Muslim communities in the late sixteenth and early seventeenth centuries. In the Sufi order each sufi will have to accept a guru - a tariqah, a shower of the way. They then adoen a disciple’s khirqah, a robe inducting him into the order. “The Sufi who sets out to seek God calls himself a 'traveller' (salik), he advances by slow 'stages' (maqamat) along a path (tariqat) to the goal of union with Reality (fana fi'l- Haqq). ... The Sufi's 'path' is not finished until he has traversed all the 'stages', making himself perfect in every one of them before advancing to the next, and has also experienced whatever 'states' it pleases God to bestow upon him.” (Nicholson, The Mystics of Islam, p.28, 29). Through a series of stages (maqamat) and subjective experiences (ahwal) this process of absorption develops until complete annihilation (fana) takes place and the worshipper becomes al-insanul-kamil, the "perfect man". Abu Abdullah Harith bin Asad al-Basri. (A.D. 781-857), was the founder of the Baghdad School of Islamic philosophy, He “pioneered with his disciples in the pathways of Purgation, was one of the first to declare that as purification brings freedom from the attachments of this 201
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MIND, MATTER & GOD JIVA, JAGAT & IS
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FOREWORD I have started this study
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MIND, MATTER AND GOD : JIVA, JADA A
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Quantum Wave Model MIND, MATTER AND
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Page 166 and 167: origin of the MIND, MATTER AND GOD
Page 214 and 215: Prof. Madathilparampil Mammen Ninan
Page 216: Life, Legacy and the Theology of Dr
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Jiva

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