Ibn Arabi ~ Video One and Two

Master Series Background: Over about a 12 month period back in 2013-14 Shahabuddin shared his commentary on four Past Masters with Ibn Arabi being the first. The other three in the series are Al Hallaj, Jelal-ud-Din Rumi and Farid-ud-Din Attar’s Conference of the Birds. His commentaries are framed by Pir Vilayat’s 1970 paper of these Masters. They were filmed at the Sarasota retreat center, usually in the late morning after he had met with the retreatants. These 8 Ibn Arabi segments were filmed in 4 sessions spread over a week . Transcription Notes: Shahabuddin’s words from the video appear in the order he spoke them in his video commentary. Also most of Pir Vilayat original paper is interspersed among the discourse.

Video One

Video Two

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

Pir: “ 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 the aim of 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“

Pir: 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

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

Shahabuddin: The Espresso Cup and The Ocean Example

Pir: 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.

Your Direct Link to Video Three, Four and Five


19 thoughts on “Ibn Arabi ~ Video One and Two

  1. Some very nice illustration and expansion on the concept of “I was a hidden treasure and wished to be known.”

    It seems that the cameraperson wished to be known a bit too much as well – the busy camera was quite distracting.

  2. Yes, the text is helpful. A catalyst for the Known knowing the Knower is the light breeze of love.

  3. It really helps to have the text…otherwise at times it would be too dense. I didn’t feel this for any of the other video bits.

  4. ‘Unfettered young person’ could see very so very far and not even know it. As I read your words that reflective love and remembrance of Pir and with Kat dying, and Mary and . . . I thought how precious is our Sangha, our shared path, our Remembrances together. And I thought if we we might live to be a ripe old age, how few of the Sangha will be in the flesh to share that preciousness of Remembrance. — Shams

  5. Oh how fortunate we are and have been to be with Pir Vilayat, Murshid Shahabuddin and each other. These teachings awaken my own personal nostalgia for the unfettered young person I was when I first encountered them. I feel a return to that sense of wonder, potential and marriage to my soul. That we can exist on the isthmus, the still point between there and here, here and there is magnificent. These teachings are a blessing and a sweet memory of our Pir Vilayat.

  6. I felt an immense opportunity opening, that of being called forth from the depth of my soul. I had heard it all before but had forgotten that my soul is actually calling to me. Pir Vilayat said, “Dare you have the courage to be who you really are.” I am feeling the glimmer of who I am, but still tending the garden and doing this laundry.

  7. Very profound teachings. The experience was very different when i listened to it in the house and in the garden. The plants could show me part of the teachings, the different ways of seeing which was also beautifully transmitted by Shahabuddin.

    1. I appreciate the teachings deeply, though I often feel it more from Shahabuddin’s words than Pir Vilayat’s. The feeling of Ibn ‘Arabi comes through strong, but I had to listen to part 1 4x through to realize I had actually heard all of it, even though I feel as though I had no memory of the last half of it – a classic experience of being with Pir Vilayat.

      I appreciate having Pir’s text to cross-reference, but I don’t need Shahabuddin’s words in text, especially if they aren’t the precise words (unformed formed not formed and formless).

      The video shifts at the beginning of #2 induce a bit of motion sickness for me.

  8. Beautiful, and through that beauty full of love. For whom? Anyone who has already committed to seeking the way of their own path in spirit. A small part of what it means to me; Sometimes in a counselling session I “see” a client as a child of a certain age and if I express what I “see” with love and care it usually deepens the session into an exploration of a childhood wound. But of course, I don’t actually see this child, so your way of describing that seeing is a validation for me. And so much more. Thank you. I wish to view these videos again.

  9. video #1 and 2 I am reminded of the sweet moment before going to sleep, complete surrender and trust or when I surrender into the moment and experience myself as part of the manifestation I observe, being part of the scene versus merely observing.
    Also reminds me of the humbling frontiers of science, nuclear, particles, energy, light as well as astronomy: attempting to explain the unseen through its behavior, as well as the possibilty of other dimentions not perceivable by ours
    or life unfolding, guided by an unseen force, a matrix, a higher intelligence, the miracle of healing

    1. Yes I can feel that too, just before I fall asleep I am at that in between place, both here and not anywhere, the threshold, that narrow isthmus . . . perhaps watching my breath — feeling Presence is that state of being that is both, and all, and nothing. — Thanks you for your comment — Shams

  10. Oh, the essence is beautiful. And Shahabuddin has the knack of speaking about these things in a very simple way.
    After 40 years of being a mureed I discovered (or should I say: the teachings helped me discover) that the Stillness of the One brought forth, through Love, the movement of the One, the dance of the One, which is the manifestation, the Universe. There is no contradiction here, movement and Stillness both simply are. I could add the word: simultaneously, but for me more words do not add more insight.
    I appreciate the efforts of Ibn Arabi and Pir Vilayat for trying to catch the essence in words, and this kind of knowledge can help to come to understand (and it certainly helped me), but for me the real shift came through meditation and zikr.
    The answer to the question who can benefit of these teachings is simple: everyone. That is: everyone to his or her measure of realization. But difficult words and complicated sentences can put people off.
    But luckily the first sentence of my reply applies: Oh, the essence is beautiful. And Shahabuddin has the knack of speaking about these things in a very simple way.

  11. When I was motorcycling out West with my son some years ago, I remember stopping for a rest and looking up at the mountains and the sky and feeling the presence of the divine in my heart and my whole being and remembering Ibn ‘Araby’s words: “the eyes through which God sees and the ears through which God hears” as given by Pir Vilayat. This meeting with Shahabuddin and the words of Ibn’Araby which he has shared further deepen my feeling for the meaning of those words and that experience and many more over the years.

    1. John Williams, Yes, for years I too have quoted something similar that of Pir Vilayat phrase, “To convey upon God ‘a mode’ of Being“. In quoted this so many times through the years, I knew I didn’t understand what it meant but it felt like it expressed the direction of my next step.
      Yes, Shahabuddin, it is a different kind of knowing more in the realm of feeling and in that subtle realm it’s knowing is much less dense than ‘Thinking’.
      Last week, I suggested to Shahabuddin that we study Ibn Arabi because ‘ I ‘ felt the need for it myself. And as he and I talked we spoke of that mysterious experience, that as our sense of self expands we in a way become more and more selfish but, Blessing Be Upon Us, it is in service to that larger self that we are awakening to.
      John your comments are greatly appreciated. We are hoping that these videos serve that need to deeply ‘Remember‘ in a different realm of knowing, one that is ‘vibrational‘ not ‘data orientated‘ and its density of thought. I wish us all blessing in our many different ways we are taking that step in this blessed journey that we have been graced with. – – – Shams

  12. Video 1 – a good tool for retreat as it is an orientation to the vistas offered to the retreatant and the practice of Fana-fi Sheikh.
    Video 2 – a good reminder for those who are dedicating themselves to the spiritual path of what the dedication is too.

  13. Video 2: Anybody remember Yogananda song, ‘I Am A Bubble, Make Me The Sea’. These videos come the closest I have ever felt to both ‘The Bubble’ and ‘The Sea’ and ‘To You. Thank You Shahabuddin and Shams

  14. Segment 1 — Miracles of Miracles these teachings that he shared 7 years apply to RIGHT NOW. And the teaching that Ibn Arabi shared almost 800 years ago apply to ‘Right Now’ and are part ofour next step in the Sangha.

  15. Yes, It works, depending on ones palate. As the cook prepared familiar and unfamiliar foods I tasted the various foods, ingredients were revealed and my palate expanded.
    Still there were ingredients I could not identify. I will need to experiment a bit in the kitchen.

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