Ibn Arabi ~ Video Three, Four & Five

The Request: Please share how you feel about this Series. We just want to get an idea how well they work for you. You can share some of you experience as you go along through the comment boxes below the videos or just at the end as a kind of summary sent directly to Shahabuddin at, shahabuddinless@gmail.com. Please consider who the audience might be for such a series? We just want to get your perspective. Share what works for you, what you love and what doesn’t work. Comments can be Anonymous if you wish. Shahabuddin has requested you watch all eight video over the next week. If your computer doesn’t allow you to leave a Comments, contact Shams at ‘ sufiservices@icloud.com and he will post them below the appropriate video – – Thank You

Video Clip Suggestion


Video Three

Video Four

Video Five

A Simple Practice ~ Hu ~ Hu ~ Hu

— Your Link To Video Six —

12 thoughts on “Ibn Arabi ~ Video Three, Four & Five

  1. Video Clip Suggestion — I have been told to let Ibn Arabi’s words wash over me, not trying to understand it, not trying to get it. But now Shahabuddin is helping me see something in the unseen world, the formless can begin to light up with a different kind of knowing. This suggestions of his really helps.

  2. I see and feel that Shahabuddin is deeply touched by these teachings. But I simply do not know what to do with them. I came across a line by Ibn Arabi that describes my confusion very well: “Describe an existence as you will; if you wish, you can say it is creature; if you wish, you can say it is God; and if you wish, you can say it is God-creature; or else, if you wish, you can say that it isn’t God in every aspect and that it isn’t creature in every aspect; or yet again you can speak of perplexity.”
    I do not understand all of these teaching, and I ask myself: Do I want to understand all this? Even trying to understand seems to take something away of the purity of my rather small and simple experience of Unity. Can I try to bring all this into my experience and still keep the purity and the simplicity?

  3. With each moment of this teaching I/we become more cognizant of the means by which we can aid God to manifest in his creation thru our recognition of his presence in us.O Holy Night!!!

    1. I absolutely love that we can share this together – – – Lovingly Realizing The Continuum That Is “Becoming The Truth As We Make God A Reality” – – – In Thanksgiving & Gratefulness.

  4. I feel these videos are very right – for many of us in Sangatha and others. I do not have a clear sense of the recipients yet but most likely there are some in academia with depth of study and experience. I would like to participate in any ongoing study.
    And I feel very helped with what I have listened to so far. It is helping me bypass the thinking, critical mind. It is supporting my work with the ether of the elements and the natural world.
    Phrases that especially resonated with me are: “offer an opportunity” – yes
    “growth and mystery”, “mode of being”, “how we feel fulfilled.”. I am understanding more in a vague way than mental understanding.
    #5 – very helpful – – – thank you, Nizam

  5. I love the analogies given, the sunbeam and the sun, the seed and the fruit. Even if our limited senses can not grasp the totality of God, knowing that God is the “only Being”, which then includes us, our senses, our perception of the beauty of creation, the world which we can perceive and love, that is very comforting and exciting, our prayers are being heard, by our, (i.e. God’s) ears, Our love for the beauty then becomes a service, becoming God’s instruments to perceive It’s creation and feeling our love. Experiencing that more often than not is becoming the fruit, versus remaining the seed and only the potential, if I understand correctly.
    Thank you – – – Phirose

    1. I too love the analogy Sun / Seed / Fruit. It frees me up to take flight in awareness both in time and space. — Shams

  6. Love Shahabuddin’s explanations. The teachings stir something up in my third chakra and heart.

  7. Ibn Arabi gives us Koans by which to illuminate our state within existence. I experienced the expansion his words brought. I found it brought a flood of personal experiences to explain the words I was hearing. To my taste, Ibn Arabi lacks the musicality of Hazarat Inayat Khan or the poetic fragrance of Jelal Uddin Rumi to give this lattice on which to bring the roses of awareness to bloom.

    To my own experiences – out of which my opinion, I would not remove the gender Him, for this talks of a process – not of one state of God existance being greater or less than another, God has no gonads. But what better process of creation than the passion of sex to metaphor this process of self birthing Self. In such a metaphor, we are not the inn (actually barn) in which Jesus is born. We are the womb in which God descends and Essence joins Essence, becomes one and births anew.

    I once experienced the “unveiling” of the human potentilal and was devastated by it. My heart could feel the thousands upon thousands of strands of knowing going on in each person around me. I became a tornado of Bliss so powerful it shredded my very fabric of me-ness. In the end I felt I had to run from it to survive it. But the picture I was left with in my mind to explain what I saw was snails dully going about their existence – unaware of the immense galaxy and Nothing-ness riding upon each back. The almost infinite stars – Wazifas/Esmas/Qualities possible to bring into awareness.

    Ibn Arabi made this old snaiil turn to gauze, if but a moment – into that galaxy of me. For an instant, self Dis-solving into Self..

  8. Viewing these videos has been an unexpectedly rich experience (I should have anticipated.) Previous experience with Ibn’Arabi has ranged from initially finding it somewhat impenetrable to finding myself quickly admitted to his presence. These commentaries by Shahabuddin have enriched this acquaintance immeasurably, through the inclusion of Pir Vilayat’s commentary as well as Shahabuddin’s clear elucidation and his sharing of the divine exhalation transmitted by Ibn’ Arabi.

    Here are some brief comments on each video.

    Video One
    This is a helpful introduction to the series and is enhanced by the enthusiasm Shahabuddin brings to it. It provides some very clear examples. The one about moving from appreciating nature to ‘uniting with creation’ is particularly memorable, as is the expressed perspective that it leads to: ’I Am this perfumed emotion.’ The enthusiasm is infectious! The video ends a bit abruptly- probably the learning process.

    Video Two
    This continues smoothly from the first video. Pir Vilayat’s words are illuminating, as are Shahabuddin’s comparisons, eg Rabia, and his examples of the infant’s eyes and the espresso cup. The progression here is invigorating. At times it is not completely clear whose words are being referred to or read and at one point it becomes a little too dense to follow easily. The ending from Shahabuddin about God’s purposeful limitation encapsulates what has gone before really clearly and on a high note.

    Video Three
    There is a lot packed into this video and it is easier to follow than the previous one. Shahabuddin’s enthusiasm and pertinent examples, such as that of the sun and its rays, illuminate the paradox that ‘the one in which He knows Himself is the one who knows him‘ in a way that creates a living experience through the words.
    In a way videos 1-3 have a cumulative impact and could possibly be used as a unit, as well as being part of the whole series.

    Video Four
    Shahabuddin’s repetition, emphases and explanations are helpful in this video, as are his questions: eg ‘Does this mean He needs us?’ Through these it is possible to see and experience the complexity of the Divine/human relationship and to experience as well the exaltation of realizing that we affect God and become the friend of God. By this time in viewing the videos the stage has been reached where the literal meaning of the words is secondary to the other level of communication where the significance and import are directly received.

    Video Five
    This powerful practice encapsulates and answers Shahabuddin’s question: ‘Where to place the heart/mind to be this warrantor?’

    Video Six
    This video seems to function as a crucial point in the series and provides clarification of the crucial point that ‘The archetypes of our being exist in the Divine Essence but are only fulfilled by us.’ The alternation of Ibn’Arabi’s words and Shahabuddin’s elucidation of the romance between the terrestrial and the celestial, and God’s love of His own beauty, is illuminating and exhilarating.

    Video Seven
    Pir Vilayat’s point of view of the love relationship between the lover and the Beloved is presented strongly here, with Shahabuddin’s added emphases and clarifications. In the later part of the video there is a particularly helpful alternation of Ibn’Arabi’s words and commentary by Shahabuddin. For me the series reached a high point here. Knowing the Sirr, the Essence of God’s being, and prayer as the ‘ultimate act of love’ are conveyed on the level beyond words. The final commentary by Shahabuddin about the release, through prayer, of the Divine from prison and the release of the hold the body has on the soul is a beautiful culmination of this.

    Video Eight
    Shahabuddin’s question ‘ Can we even imagine Ibn’Arabi’s relationship with God? ‘ and the description of the widening circles of seeking provide a satisfying and in some ways suitably open ended ending to the series.

    I’m grateful to have had this experience and think the videos should be shared as widely as possible. Obviously they would be an invaluable addition to a retreat. I don’t know enough about these wider possibilities, beyond maybe the various Ibn’ Arabi societies and Sufi organizations, but feel strongly that this journey into the deep wonders of the romance between the terrestrial and celestial is a treasure to be shared. Thank you Shahabuddin for this experience! And thank you Shams – the recording was always very clear.

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