IBN ARABI (segment 1)

SILSIL SUFIAN ~ Past Masters in the Chain of the Sufis
1970 Paper by Pir Vilayat Inayat Khan
Video commentary by Shahabuddin

Our destiny as a human being, and the whole forward thrust of evolution of which we are the spear-head leads us to aspire to the state of luminous and omniscient consciousness.  It is a through a kind of compelling purposefulness were to drive the part into assimilating the consciousness of the whole. To this, God beckons us, says Ibn ‘Arabi. We are invited to participate and indeed partake into he divine consciousness in the measure of our degree of evolution.

If the is an obstacle to this luminous state of conciseness, which avers itself to the be our ultimate raison desire, it is because we are blinded by the appearance of this phenomenal world to the extent of failing to see that which appears through it.  Consequently the appearance has become,  as the Sufis say,  the screen or the veil that which strives to appear.

Meditation, and generally all spiritual teachings aims at liberating the adept from this so-called mirage with a view to leading her to the clear vision called illumination.   The relevant technique to this end consists in a modification of the setting of the optical focus of consciousness, and involves a work directed upon oneself.

The same spectacle appears different according to the modulation of the vantage point of consciousness.  Ibn ‘Arabi’ is noted amongst Sufis for his knack in flashing alternately two polarized perspectives of the same realty by the permutation between the point of view perceived by individualized consciousness and the panorama such as it manifests to view before the divine consciousness. 

Shahabuddin:  So think about this for a moment. Here is Ibn Arabi not just by his presence but even by his words could trigger in us these two perspectives.

Shahabuddin: “Yes, this is where my body is, yes, this is where I am.
Yes, but at the same time, Yes, this is who I am and who I am is calling what I am. So let me shift for a moment to the ‘Who I Am’
and I can call the ‘What I Am’


IBN ARABI (segment 2)

Shahabuddin:  Ibn Arabi platform of teaching can be so appreciated today. He acknowledged our everyday consciousness . . . and he acknowledged our infinite consciousness . . . And he did go back & forth between the two. . . . This thin isthmus . . . such a gift

“ Should a human being appear, God is hidden, and should it be God who appears, the human being now fails to appear. ”  To see both together one must need be suspended upon a threshold.  How rare are those moments! And how sublime!  This is the great challenge, and precisely this the aim the esoteric schools which have a flair for the need of our time.

Shahabuddin: Omar Khayam actually said, “ Eat of this world, be happy in this world. But be aware of the limitation, tomorrow this world will end” For us in a sense we want it to end today .  .  . Rabia said, “I am eating the bread of this world, while doing the work of that one“  

The two terms of this dichotomy,  far from being equal, aver themselves to be incommensurable.  Thus, while that which is manifested is the object of our sight, that which manifests through the manifested can never be seen except in as much it as is unveiled through the manifested scene.  Without the manifested, the non-manifested cannot be seen, for it is not itself endowed with form, and yet it is the real objects behind the medium through which it appears.  Thus One is at the same time the one who manifested Itself (God) and the one through and in whom God manifests Itself.

Shahabuddin: In the infant we sense something behind . . . For the mystic they seek this moment . . . In Everything they see . . hear . . taste . . .

Conversely, while the creature’s consciousness seems to be the subject that witnesses, the real subject of all knowledge is the non-manifest. All that the real subject cognizes is Itself, through a being in whom It discovers Itself and in whom and through whom It is knowable, in the measure of the receptivity of that being to Their potentiality. 

Shahabuddin: In other words . . . when the wall of separation begins to thin. Then the created becomes the instrument of the creator and . . . then the formed and formless . . . and the . . . wow

Consequently the more translucid the individuated consciousness becomes, the more it assimilates the unseen object. 

Shahabuddin: The Espresso Cup and The Ocean Example

Thus, The One is simultaneously the subject of all contemplation and the individuated consciousness; it is That who thinks me and cognizes Itself through me and in me , and, although It knows Itself eternally in the principle of Its being, That Being can only cognize Itself in the contingencies latent within Itself through the creature, that is you and me. 

Shahabuddin:  We are saying God purposely limited itself . . . to only be able to discover Itself in Us . . . out of Love . . . to make the human being the instrument through which it can discover itself . . . while at the same time, automatically, ‘Humility’ . . . and we will drink it all as fine wine and get completely drunk 😉

IBN ARABI (segment 3)

. . . Shahabuddin begins with an apology for lack of gender correctness . . .

“Therefore He knows Himself through the knowledge that I have of Him.” 

. . . S:

“Because it is the knowledge that He has of me.  At the zenith of my consciousness, I know myself with he knowledge that He has of me.

. . . S:

“That is in my external potentiality in the divine mind.  Paradoxically thus, the one in which He knows Himself is the one who knows Him.”

“In order to manifest His essence through me, He projects His image into existence in me. 

. . . S:

“Conversely my existence was latent in the divine essence and that I manifest of the essence must need be individualized and particularized, although the total essence is present in each of its manifestations.”

. . . S: ” Yah Hu “

IBN ARABI (segment 4)

“The principle requires a form in which it may both exist and manifest, and we are this form.

Hence say Ibn ‘Arabi, we confer upon him a mode being in that we manifest His nature: “In knowing Him I confer on him Being/Beingness.” 

However, if we are able to do this, it is because He confers upon us existence through Himself.   The more we discover His nature in us, the more do we confer upon Him existence in us.  

The more we give expression to the qualities of the divine essence which seek existence and manifestation in and through us, the greater our feeling of fulfillment and purposefulness.  

So do we realize our responsibility in respect of God as vassal of God’s Lordship, more as warrantor of God’s Sovereignty; 

For if God’s Sovereignty rests in the order of the Universe, it can only be implemented through those in whom it is vested.  

Hence it is we, who ensure God’s Sovereignty by our recognizing it. 

It is exciting to realize that one’s action, one speech affects God, but from the divine vantage point expounded by Ibn ‘Arabi: it is our passion for and of His action in us.  

The is the key to the “significatio passiva” of the church fathers. God can only be known in what we undergo of God’s action in us.”

IBN ARABI (segment 6)

It follows that the divine nature, virtual in its principle can only exist in beings who unfold its qualities, and experience there in themselves.  

. . .  S:

Thus the archetypes of our being exist of all eternity in the divine essence, but can only fulfill themselves in our existence: we discover them in that which they make of us.  

. . .  S:

It is the archetype peculiar to ourselves that is our particular Sovereign. 

. . .  S:

It is to you that the Sovereignty of your Lord has been entrusted and it is expected of you to live up to this investiture. 

. . .  S:

Ib, ‘Arabi never severs God’s cognizance from his love. His creation is an act of compassion, delivering his potentialities from the loneliness of the non-manifest state; the longing for manifestation is originally in Him; and if He wished to contemplate the form of his image by manifesting it to view, it is because He loves its beauty. 

. . .  S:

Hence, it is out of the love of the latent beauty of our souls that He created us as objects of His love. 

. . .  S:

He creates Himself in you as a token as a His love for the creature; your soul is the image of the creator in which He manifests Himself.  The sympathy between the principle and the form in which it exists is a romance between the celestial and terrestrial. For the love within God — the eternal attire, — to unfold, He must needs make the creature His beloved, who will in turn constitute Him into the loved one. Therefore say Ibn ‘Arabi “He is the one, who in every loved one manifests to the view of each lover”.  

. . .  S:

One must know how to recognize in every loved one the one and only beloved. 

. . .  S:

The lover prolongs the divine action imagining the world, in that God imagines God’s creator by idealizing God’s beloved.

. . .  S: 

IBN ARABI (segment 7)

Video 7: Text Assist: Pir’s Words From The Paper

The lover prolongs the divine action imagining the world, in that the Lover imagines the creator by idealizing the Lover’s beloved.

Love is creative in that it creates something that does not yet exist concretely in the form of the beloved. 

Therefore love is an energy of the creative imagination which causes spiritual realities to descend in the image; and transfigures the sensible forms to the level of the image of divine perfection that is pure beauty — the object of God’s love. “ God is the created Creator and creative creature”.

Ibn ‘Arabi always points to the correspondence between the human being and God. To god’s longing to see themself in us, we respond in God’s longing to know the principle of God’s being.

To God’s nostalgia to deliver the potentialities of God’s essence from their state of virtuality and  unknowing,  the human responds in the human nostalgia to discover the divine nature through our human nature to serve the divine Sovereignty in manifesting these qualities.

To God’s yearning for another himself of which he is the God,  man responds in his yearning for the being of whom he discovers himself to be the image and whose image one discovers in oneself.

To God’s  love for the creature which causes God to limit himself in manifestation and to exile a part of Himself from the loneliness of the divine unity, man responds in prayer.

In prayer, we deliver God from God’s descent into matter and multiplicity, into duality, into individualization by ascending to the Contemplation of God’s Eternality beyond all existence.

Shahabuddin — ” This is the experience of Samadhi … Moksha … Liberation … this is the moment of Divine Death . . . here are your wings of Unity fly again.”