Al-Lawh wa-l-Qalam: The Tablet and The Pen

alllright here you have a Bottle whale copy...



Synopsis of the Ithna Ashari (Twelver) Shi'ite Cosmology:



Generally, Shi'ite cosmology does not differ greatly from Sunni
cosmology. The Essence of the Creator is seperated from creation by
veils (hijab), curtains (satr), and pavillions (soradeq) impregnated
with divine attributes. He created the creation ex nihilo. The First
created things where the Archetypes: al-qalam, al-lawh al-mahfuz, al-
arsh, and al-kursi (see Qur`an 68:1). Creation took place in six
aeons. Their are Seven Heavens, with a colour symbolism associated with
each heaven as in Suhrawardi and Simnani's thought. In each heaven
their are elements: Paradise in the seventh heaven, sudratu'l muntaha,
al-bayt al-ma'mur (the house frequented-- a temple located at the
center of the highest heaven, see Qur`an 52:4). In terms of Angelology
there is the Highest Angel, ar-Ruh, and the four archangels: Gabriel,
Mikail, Saraphiel, and Azrail, as well, the luminaries (an-najm).
Seperating the creation from the Creator is the realm of the Barzakh:
which "contains the fountain of life ('ayn al-hayat) in the center; the
silver tents (qiam min feyza) where the spirits of past imams dwell,
the 'kingdom of earth' (malakut al-arz) and the cities Jabalqa &
Jabalsa which, though described as located at the hidden centre, the
extreme east & west, seem nevertheless located outside it's physical
boundaries." [Muhammad 'Ali Amir-Moezzi, EIr, "Cosmology and Cosmogeny"
]



The Earth is divided into Seven earths. The elements which are
contained within it include:



1) Ka'ba, located at the center of the seven climes of the earth, it is
also the middle member in a tower of fifteen sanctuaries located in the
centers of the super imposed seven heavens and seven earths-- the
highest of which is the house frequented, which stands below the throne
in it's image.



2) Mystic Whale, in the most frequently mentioned sequence the seventh
earth rests on the cock-- the trumpeter of the Day of Judgement-- which
stands on a rock poised on the back of a whale that swims in the ocean
of darkness; the ocean is borne by the air, which is in turn sustained
by the moist earth.



3) Zaman (Ages of the World), the age of the world is said to be 50,000
years symbolically divided between: 1. emptiness, 2. being populated,
3. emptiness, 4. creation of jinn & men, and 5. the descendants of Adam
are born; Also, incorporated into the cyclical scheme are particular
cycles of humanity within the cycle of the descendants of Adam.

And in more general terms a Shi'ite philosopher writes on Time:



"as for Him who is exalted above time (al-muta'ali an al-zaman),
time fro Him is a single thing from eternity (azal) to everlastingness
(abad) and equally related to Him. His knowledge encompasses its parts
in detail as well as what occurs in its parts one thing after anther.
It is as if a temporal being were to be likened to someone reading a
book. His sight falls on the letter after another, such that one letter
has passed by him, another is present before his eyes, and yet another
his sight has not yet reached. A being exalted above time, on the other
hand, is like somenoe who has the whole book present before him and
knows its arrangement. The First's knowledge of temporal being
(al-zamaniyat) is of this sort." (Al-Tusi, qtd by al-Jami in Gloss 36,
pg. 100, DF)



In Shi'ite Islam is also a 'Light Cosmology' which is the descent
(tanazallut) of Light into creation it is described through several
stages:



1) In the immaterial place of the 'Umm al-Kitab' al-Lah sent forth the
Light of Muhammad and the second light from the Muhammadan Light the
light of 'Ali.



2) The stage of the 'shadow of light' is supposed to have occured not
in the primordial world but in the second world, the first world of
shadows (alam al-azzeela al-awwal) or the first world of particles
(alam al-dharr al-awwal).



3) The transition from primary to secondary marks the transition of
light into subtle human form (spiritual human existence). [The
immaculate ones are described as having performed a circumambulation of
the throne (al-arsh) making tashbih and testifying to al-Lahs glory.]



4) Classes of Pure Beings a a. shadows of future spiritual
inhabitants of the heavens & earth, b. shadows of the prophets
particularly the ulo'l-azim (prophets of constancy), and the shadows of
the initiates (mu'minun).



5) The Covenant (mitaq) contains four solemn oaths: a. the promise to
worship al-Lah, b. love and fidelity (walaya) to Muhammad, c. obedience
to the Imams, d. obedience to the Mahdi, the universal saviour at the
end of times.



6) Humanity is divided between the saved and the lost which correspond
to the armies of light (a'immat an-nur) and the armies of darkness
(a'immat az-zalam).



Also of importance is that of the Shaykhi Shi'ite school of thought
which held that reality was divided between three parts: a. al-dunya or
al-mulk (earthly existence), b. al-barzakh (hurqulya-- the inter world)
and c. al-malakut or al-akhira (the transcendent world). It is
interesting to note the use of akhira to designate the transcendent
world as the reflections on qiyama become important in the Nuri
movement and may be understood more in term of a spiritual attainment
of divine vision than the supreme day of judgement as in orthodox Islam
where akhira designates the 'hereafter'. Hurqulya is pointed out to be
"According to al-Ahsa'i, hurqulya is a barzak between the realms of
mulk (al-donya) and al-malakut; he describes it in one place as
'another mulk'. It's lowest extension touches the 'prime mover', the
outermost celestial spheres, 'in rank not in direction'. Images
appearing in physical mirrors belong to this level of hurqulya. In
temporal terms it stands between the highest point of earthly time
(a'la al-zaman) and the lowest level of eternity (asfal al-dahr).
hurqulya is situated in the eight clime (al-iqlim at-tamin) of which it
forms the highest part, with the cities of Jabalqa and Jabalsa forming
the lower. The earthly paradise (jonnat al-donya) is located in the
western part of hurqulya and the earthly hell to the east." [MacEoin,
EIr, "Cosmology and Cosmogeny" ]



Also, the Shaykhi school taught that there where three periods of
history:

1) al-donya, the time of concealment

2) al-raja', the time of the return of Jesus and the Imams

3) al-Qiyama, the time of the universal resurrection. It should also be
pointed out that Shaykh Ahsa'i had an elaborate theory regarding
resurrection which is not carried through by the Bahai movement, rather
the Bahai, especially 'Ali-Muhammad-i Shiraz, the Bab, teachings bare
more resemblance to the universal theory of resurrection of Mulla
Sadra.



The Symbolic Cosmology of Mulla Sadra:



Mulla Sadra was an influential `irfani philosopher of the 17th
century in Shiraz. His teacher was Mir Damad a famous 'Irfani
philosopher of Iran and considered a member of the Dhahabi Sufi
Tariqat. He was schooled in the 'Irfani tradition of the Ishraqiyyun.
Mulla Sadra's primary view does not differ in terms of the contents of
the cosmos, but rather of the quality or substance of the cosmos. He
wrote of all existence being reality, that is essences are not real
they are conceptual. The only real reality is Existence of which
Essence is an accident. This is directly opposed to the Ishraqiyyun
philosophers Suhrawardi and Sayyid Qutb al-Din. Of Existence he writes
that it is in perpetual motion (ar. harakat, per. junbish) and
existence beside the Real Reality, al-Lah, is ambiguous due to this
motion. The Doctrine of Mulla Sadra states that even though his
philosophy sounds monistic it is not existentially so and thus he
teaches an doctrine of Tawhid al-Wujud (Existential Unity), in terms of
humanities knowledge of the Creator.



His Doctrine of Perpetual Motion:



Movement does not occur only in the qualities of things but in their
very substance. Substansive Motion (haraka jawhariya)-- transforms the
fixed 'grades' of al-Suhrawardi into a systematically ambiguous
(tashkik) idea of existence.

"1. 'grades' of being are no longer fixed and static but ceaselessly
move and achieve higher forms of existence in time.

2. 'existence is applicable to all evolutionary stages (bi-al-tashkik),
with systematic ambiguity, and no other concept has this character:
only existence is that principle which 'by virtue of being simple and
unitary (basit) creates differences:

3. this movement of the universe (which is irreversible and
unidirectional) ends in the 'Perfect Man' (al-insan al-kamil) who
becomes a member of the Divine Realm and becomes unified with the
Attributes of Divinity (Sifat al-Lah)

4. each higher stage of existence includes all the lower ones and
transcends them; this is expressed by the formula 'a simple reality is
everything', i.e. the higher reality is, the simpler and more inclusive
it is.

5. the more something has or achieves of existence, the less it has of
essence, since, while existence is real, concrete, determinate,
individual and luminous, essences are exactly the opposite and arise
only in the mind by the impact of reality upon it. hence, Divinity
being pure existence, has no essence at all." [Note: essences ('ayan)
should not be confused with the Essence of Divinity (Dhat al-Lah)]
(Rahman, MS, pg. 11)



So what is 'ambiguity'. It is that existence moves continuously and
successively through higher and higher forms of evolutionary 'modes' of
being, culminating in the Perfect Man (al-insan al-kamil).

Cosmogenesis in Sadra's Thought:



SADRAS COSMOGENISIS:

This brings us to how Sadra imagined creations genesis. He bases his
ideas on the doctrine of 'Ibn Arabi and synthesizing this with Muslim
Peripatetic tradition. His process runs like this:



1. When Divinity as Necessary Existence, reflects upon Himself, the
first effulgence from His being takes place. This is the first effect
of Divinity. It is the self-unfolding existence (al-wujud al-munbasit).
It is absolute (itlaq).



2. Contingency (mumkinat): Contingency is the particular determination
of the self, unfolding being necessitates the attachment to it of a
'thing'-- in the mind. When the self-unfolding being enters the realm
of contingency and through it's self-determination (ta'ayyuna) being
with 'thingness' arise, it is called the 'the Breath of the Merciful'
(nafas al-rahman), this is the self-unfolding being insofar as it gives
rise to contingent beings and manifest 'things'. This occurs in the
Mind of Divinity.



3. A second reflection or effulgence upon Himself generates a
multiplicity of attributes. The attributes are also the Ideal Entities
of the created world. Difference between the two reflections: the first
reflection-- of existence-- had reflected or irradiated the outward of
Divinity, which is pure existence; the second is inward. Due to the
principle that existence is reality while 'things' are concepts, and
concepts are confined to mental existence.



4. With this Second Effulgence, a change occurs in the first
effulgence-- it becomes infected with 'entitization'. Sadra calls this
new substance highest Intelligible Substance, which by casting a shadow
upon the temporal world, generates the primary substance, Pure Matter--
which generates specific substances, like Intelligence, man, animal...
in the Case of Divinity, there is nothing but an absolute and pure
existence which in His mind generates a multiplicity of attributes.(cf.
Rahman, MS, pg. 86-89)



It is clearly differentiated substantially between Divinity and that
which is emanated. These lesser realms are actually according to Sadra
modes of Existence (anha al-wujud). That is that as existence is one
there is actually different modes within existence which generates the
idea of Unity in Diversity or Diversity in Unity (wahda wa'l-kathrat):



"...in the realm of diversity and multiplicity, a real unity exists
while, conversely, in the realm of absolute unity, multiplicity exists
in an eminent, ideal, or simple manner. This is the doctrine of
unity-in-diversity and diversity-in-unity (wahda fi'l-kathra
wa'l-kathra fi'l wahda). He condemns those materialist atheists who
recognize only a disjointed multiplicity in nature and do not recognize
the presence of one Existence-principle, one Divinity in it... he
declares erroneous the views of those mystics, who even in the realm of
contingent multiplicity only see unity and deny the existence of
diversity" (Rahman, MS, pg. 132)















SadraÕs Unity and Diversity in Sufi and BahaÕi Terms:

To begin I would like to draw attention to the correlation of
'Abdu'l-Baha's usage of the principle of movement (harakat) and
ambiguity (tashkik). In the BahaÕi prayer (salat/namaz) it is recorded
that the Pen of God is that which moves (haraka) creation (al-mumiknat)
and that creation is ambiguous (mutashkik), 'stirred up', by the
movement of the Pen. 'Abdu'l-Baha likewise writes that:



"Know that nothing which exists remains in a state of repose-- that is
to say, all things are in motion. Everything is either growing or
declining; all things are either coming from non-existence into being,
or going from existence into non-existence... This state of motion is
said to be essential-- that is, natural; it cannot be separated from
beings because it is their essential requirement, as it is the
essential requirement of fire to burn." ('Abdu'l-Baha, SAQ, pg. 232)



From this usage we can derive a field of context to Mulla Sadra's
philosophy. Unity-in-Diversity (wahda fi'l-kathrat) is not an isolated
usage of Mulla Sadra's view and philosophy, i.e. Bada', Harakat,
Tashkik, Shuhudi Unitarianism, Tanazallut, Mental Existence





In terms of Unity-in-Diversity Baha' Allah writes:



"These Lights have proceeded from but one Source, and these fruits are
the fruits of one Tree. Thou canst discern neither difference nor
distinction among them. All this is by the grace of God! On whom He
will, He bestoweth His grace. Please God, that we avoid the land of
denial, and advance into the ocean of acceptance, so that we may
perceive, with an eye purged from all conflicting elements, the worlds
of unity and diversity, of variation and oneness, of limitation and
detachment..." (Mirza Husayn-`Ali, BW, Kitab-i Iqan, pg. 160)



as seen in the opening quote from Baha' Allah, the realms of Unity and
Diversity are realms assignated to a station below that of the Divine
Unity, Thus the Unity is not that which we speak of asserting to God's
existence. It is the concept of the unity of existence in terms of
contingent existence. Abdu'l-Baha speaks of it in this manner when
using the doctrine:



"And this Spirit hath both restitution and return, inasmuch as it
consists of the Light of God and the unconditioned grace. So, having
regard to this state and station, Christ announced that John the
Baptist was Elias, who was to come before Christ. And the likeness of
this station is as that of lamps kindled: for these in respect to their
glasses and oil-holders, are different, but in respect to their light,
One..." ('Abdu'l-Baha, BWF, pg. 371)



And again he writes:



"The Creator of all is One God. From this same God all creation sprang
into existence... Man is the sum of Creation, and the Perfect Man is
the expression of the complete thought of the Creator-- the Word of
God. Consider the world of created beings, how varied and diverse they
are in species, yet with one sole origin. All the differences that
appear are those of outward form and colour. This diversity of type is
apparent throughout the whole of nature." ('Abdu'l-Baha, PT, pg. 51)



It is interesting that he speaks of diversity as type, underlying an
unity. This process of differentiation is likened in Mulla Sadra's
writings to differing modes of existence. Hence, each lower
differentiation is the differentia of the higher genus. That is,
diversity of the unity. It is this idea of diversity of an underlying
unity which gives us the concept of the unity. (see below for further
elucidation) Albeit this is a short glimpse of Sadra's Philosophy in
the BahaÕi movement it demonstrates one point: that the BahaÕi
movemenet continues the Shi'a 'irfani tradition in both philosophy and
sufism. :



ÒThe background to Sadra and BahaÕi thought is owned in great part
to Ibn `Arabi, the twelfth century mystic. He writes on the Unity and
Diversity that it is similar to the mathematical reciprocity of 'one as
source of all numbers, and the numbers: "The numbers are produced in a
serial form by the (repetition of) 'one'. Thus the one brings into
existence the numbers, while the numbers divide the 'one', (the only
essential difference between them being that) a 'number' subsists as a
number by virtue of something which is counted." (Ibn `Arabi, ST, pg.
79) :



All the numbers are each a particular form in which 'one' manifests
itself according to its peculiar determination and the rank it occupies
in the numerical series. This is noted by Bali Efendi as:



"You must notice that 'one' corresponds symbolically to the one inner
essence ('ayn) which is the reality itself of the Absolute, while the
numbers correspond to the multiplicity of the Names arising from the
self-manifestation of that reality (i.e. of the Absolute) in various
forms in accordance with the requirements of its own aspects and
relations... Finally, the 'things counted' correspond to the concrete
things of this world, that is, creaturely forms of theophany, without
which neither the properties of the Names nor the states of the
permanent archetypes can become manifest (in the external world in a
concrete way)." ( Izutsu, ST, pg. 79)



Abbas Effendi 'Abdu'l-Baha uses the same imagery to convey the same
meaning where he writes:



"And similarly consider the Unitary Concept (ahad) how all the numbers
appear from it and it is in no number since it is the point of origin
of all numbers. And the first to be specified and to appear from it is
the number 'one' (wahid) and from 'one' all other numbers come into
being. So all these numbers are contained in the unitary concept in the
most perfect simplicity and oneness. And so it is the Hidden Treasure
of all numbers and from it do they appear." (Abbas Effendi
'Abdu'l-Baha, Momen trans., KM, pg. 11)



Each number is an independent reality:



"The 'thing counted' partakes of both non-existence and existence, for
one and the same thing can be non-existent of the level of the senses
while being existent on the level of the intellect. So there must be
both the 'number' and the 'thing counted'.But there must be, in
addition, also 'one' which causes all this and is caused by it. (And
the relation between 'one' and the numbers is to be conceived as
follows) Every degree in the numerical series (i.e. every number) is in
itself one reality. (thus each number is a self-subsistent unity and)
not a mere conglomeration, and yet, on the other hand, there certainly
is a respect in which it must be regarded as 'one's put together'. Thus
two is one reality (though it is a gathering of one and one)... Since
each number is in this way one (i.e. an independent reality), the
essence of each number cannot be the same as the essences of other
numbers. And yet, the fact of 'gathering' (of ones is common to all of
them (i.e. as genus, as it were, which comprises all species)."
(Izutsu, ST, pg. 79)



Interestingly, again the concept of Genus is integrated into this
picture the concept is developed through further elucidation:



"...that what is in reality the one unique Essence multiplies itself
into many essences through the multiplicity of self-determinations.
These self-determination our of two kinds: one is 'universal'
(al-ta'ayyun al-kulliy) by which the Reality in the state of Unity
becomes 'man', for example, and the other is 'individual' (al-ta'ayyun
juz'iy) by which 'man' becomes Abraham... Since 'man' remains preserved
both in father and child on the level of the specific unity, (Ibn
`Arabi) avoid affirming the difference of essence [substance/matter] in
father and child and affirms only the difference of 'capacity' (hukm)
saying 'or more exactly, in the capacity of son'. This he does because
there is no difference at all between the two in essence, that is, in
so far as they are 'man'. The difference arises only in regard to their
'being father' and 'being son' respectively. The same is true of Adam
and Eve. Both of them and their children are one with respect to their
'being man'. Thus the Absolute is one in itself, but it is multiple
because of it's various self-determinations, specific and individual.
These self-determinations, specific and individual. These
self-determinations do not contradict the real Unity. In conclusion we
say: '(The Absolute) is One in the form of Many." (al-Qashani, quoted
in Izutsu, ST, pg. 80-81:



ÒIbn 'Arabi writes of the role of the Divine Names in the One/Many
paradigm. The Names have two aspects: toward God they are one, toward
multiplicity-diversity they are other than the Absolute."The Unity of
God on the level of the Divine Names which require (the existence of)
us (i.e., the phenomenal world) is the Unity of multiplicity (ahadiyah
al-kathrah). And the Unity of God in the sense of being completely
'independent' of us and even of the Names is the Unity of essence
(ahadiyah al-'ayn). Both aspects are called by the same name: 'One'."
(pg. 102, ST, Izutsu) :



The Divine Names are the cause (sabab/`illah) of multiplicity. Higher
Names contain lower names and every Name contains in a certain sense
the other Names in the graded hierarchy of Names:



"When you assign a higher rank to a Divine Name, you are thereby
calling it (implicitly) by all the Names (that belong to the Names of
lower ranks). The same is true of the things of the world; every higher
being possesses the capacity of comprehending all that is lower than
itself. However, every particle of the world is (virtually) the whole
of the world, that is every single particle is capable of receiving
into itself all the realities of all single particles of the world. So
the observed fact, for instance, that Zayd is inferior to 'Amr in
knowledge does not in anyway prevent the same He-ness of the Absolute
being the very essence of Zayd and 'Amr; nor does it prevent the
He-ness being more perfect, more conspicuous in 'Amr than in Zayd."
(Isutzu, ST, pg. 107)



Abbas Effendi `Abdu'l-Baha writes similarly:



"Know thou, O lover of the All-Glorious Beauty, that differences
between the statements of the saints is on account of differences in
the effulgences of the Names of the Absolute and variations in their
places of manifestation. For in the being of every one of the mirrors
of the Attributes of the Absolute and in the reality of each locus of
the manifestation of Absolute Self-Sufficiency, one of the Names of the
Absolute is King over the rest of the Names. Moreover humanity is
honoured by the cloak of 'We have created mankind the best of forms'
and has put on the spiritual garment of' and praised be to God the best
of Creators.' The True One (praised be He) has manifested every created
thing through one of His Names. Thus some of the mystic knowers have
said that the angels are the manifestations of the Praiseworthy One and
the Holy One while devils are the manifestation He who leads astray and
He who is proud. Similarly everything else is each one under the
revelation of one of the Absolutes' Names. And if this Divine Subtlety
and this Heavenly Refinement be separated for one instant from a thing,
it would become absolute nothingness and complete non-existence."
('Abdu'l-Baha, Momen trans., KM, pg. 28-29)





Mirza Husayn-Ali writes in the same way in direct regards to the
doctrine of Tawhid al-Wajid (Existential Oneness) and Wahdat al-Shuhud
in Kitab-I-Ittihad:



Two stations can be observed in the Divine Unity: Existential Oneness
(tawh'd-i wujœd'), and this is that [station] wherein all things
are negated with a "no" and only the Absolute Reality is affirmed. This
means the existence of nothing is acknowledged except the Absolute
Reality, in the sense that all things, when compared with Its
manifestation and remembrance, have been and will continue to be
absolute nothingness (fan‡-yi mahd). "All things perish save the
[Divine] Face(21)", which means that compared with Its existence,
nothing else has the capacity for existence and so no mention of the
existence of anything else should be made. It has been said "God was
and there was nothing else beside Him. And He is now as He always has
been." And yet it can be seen that things exist and have existed. The
meaning of these words is that, in His court, nothing has, or has ever
had, existence. In the Existential Oneness, "all things" perish and are
nothing and the [Divine] "Face(22)", which is the Absolute Reality, and
is eternal and unceasing.





[The second station in Divine Unity,] Manifestational Oneness
(tawh'd-i shuhœd'), is that [station] where the signs of the
Primal Divine Unity, the manifestations of Eternity, and the
effulgences of the light of Singleness can be observed in all things.
Thus in the divine book it is revealed: "We shall show them Our signs
on the horizons and in themselves."(23) [108] In this station the
effulgences of the signs of the uncompounded reality can be observed
and are apparent in all things. The meaning of the philosopher was not
that the Absolute Reality is dispersed among the innumerable existent
things. Immeasurably exalted is It from being dispersed in any thing or
from being constrained by any limits or from being associated with any
other thing in creation. It is and continues to be sanctified from and
exalted above all else except Itself. We bear witness that It is one in
Its Essence and one in Its attributes. And all things are held in the
grasp of the power of Him [God] Who is the sovereign Protector of all
the worlds. [Nuri, LAWH BASêT AL-HAQêQA, Momen tr.,
http://www.northill.demon.co.uk/relstud/basit.htm (1/17/05)]

UNITY, INDIVIDUATION AND DIVERSITY:



So far we have seen the over arching idea behind diversity and
unity, however there are some philosophical questions which need
addressing. The question of unity and diversity is one which involves
several issues. Of interest in regards to individuation is that of the
Natural Universal (al-tabi'ah kulli). The Natural Universal is defined
as the nature (al-tabi'ah) or quiddity (al-mahiyyah) as it is in itself
(min huwiyyat hiya hiya), absolute and unconditioned by anything (la
bi-shart shay'), whether universality, particularity, existence,
non-existence. Philosophers held that natural universals existed
externally. Theologians held they exist in the mind:



The question of external existence (wujud khariji) is argued
through the following lines: a) Tusi argues that a concrete thing
cannot subsist in things, if it did it would be many things. If it is a
composite then it does not subsist in things. If it is the whole in the
sense of being divided among it's units (ahad), then each unit is only
a part of that thing. Therefore, it is in neither units or the whole it
does not subsist in them. (cf. Jami, DF 13, pg. 38)



Fanari counters:



"The meaning of the realization (tahaqquq) of a universal reality
(al-haqiqah al-kulliyah) in its singulars (afrad) is its realization at
one time qualified by this individuation (al-ta'ayyun) and at another
by that individuation. This does not necessitate it's being many
things..." (al-Fanari quoted in Jami, DF 14, pg. 38-39)



al-Razi adds:



Ònumerous realities such as genus, difference and species are all
realized in one singular (fard). If they existed [externally], however,
predication between them would be impossible because of the
impossibility of predication between multiple [external] existents
(mawjudat muta'addidah)." (Jami, DF 15, pg. 39)



al-Fanari answers:



"it is possible for numerous related realities (haqa'iq mutanasibah) to
exist through a single existence which includes them as such, just as
fatherhood subsists in the sum total of parts of the father as a
whole." (Fanari quoted by Jami, DF 16, pg. 39)



The Source of Existents (Mabda' al-Mawjudat) is the reality of
existence. If the Source of Existents is the Absolute then the external
thesis is proven since the Absolute is simple not compound. If the
Source is an individuation then the universal must be extrinsic
(kharij)



Sufis attest:



"to the affirmation of the existence of an absolute essence (dhat
mutlaqah) encompassing the intellectual and concrete planes and
expanding over mental and external existents. It has no individuation
which prevents it form appearing in other individuations whether divine
or created. Thus it is not impossible to affirm of it an individuation
which is consistent with (yujami') any of them, which is identical with
it's essence and not superadded to it either in the mind or externally,
and which the intellect, should it conceive of it in a certain
individuation, would be unable to imagine as being common (mushtarak)
to many in the same way that universals are common to either
particulars, but would be able to conceive of as being transformed into
or as appearing in numerous forms (al-suwar al-kathirah) and infinite
manifestations (al-mazahir al-ghayr al-muyaniyah)..." (Jami, DF 20, pg.
40-41)



These concepts are explained through an analogy by Jami:



"If a single particular form (surah wahidah juz'iyah) is impressed
(intaba'at) in many mirrors which differ with respect to being large or
small, long or short, flat convex or concave, and so forth, then there
can be no doubt that this form multiplies (yatakaththar) in accordance
with the multiplicity of the mirrors, and that its impressions differ
in accordance with the differences in the mirrors. Furthermore, this
multiplicity [of impressions] does not impair the unity of the
[original] form, nor does the appearance [of the form] in any one of
these mirrors preclude it from appearing in the others. The True One
(al-Wahid al-Haqq), 'and God's is the loftiest likeness,' is thus
analogous to the one form, whereas quiddities (al-mahiyat) are
analogous to the many mirrors with their differing predispositions
(istii'dadat). God appears in each and every individual essence ('ayn)
in accordance with that essence, without any multiplicity (takaththur)
or change (taghayyur) occurring in His holy essence. Moreover, His
appearing in accordance with the characteristics (ahkam) of any one of
these individual essences does not prevent Him from appearing also in
accordance with the characteristics of the others, as you have learned
from the foregoing analogy." (Jami, DF 24, pg. 42)



Mirza Husayn-Ali Nuri uses this same analogy in the Seven Valleys (cf.
Pg. 27) What is clearly established is that the One is not affected by
the Multiplicity. As well, Universality is analogous to the Form and
the particular to the Quiddity. Thus we can understand the subtlety
involved with the concept of Unity in Diversity. Sadra holds that
Universals are mental existents, that is internal (dhihni) not
external. The same is true for genus. He holds this view since for him
essences have no reality only existence is real. And all concrete
existents are differentia of multiple particulars. For a universal to
have reality it must be something other than a mental concept such as
essence. On genus he holds:



1. Genus is identical with or parallel to the potentiality of matter,
while the differentia is identical with the actualized form;



2. Genus, because of it's imperfection and indeterminacy requires and
is perfected by the differentia;



3. Differentia is the only reality, since genus, as a pure potentiality
in the nature of matter, cannot form part of actual existence. :



4. hence, differentia equal concrete existence:



5. species and specific nature is a classification of objects by the
mind.



Speculatively we may suggest that Abbas Effendi calls existence one
due to the realization that diversity is particularization this
particularization is the process of entitization (ta'ayyuna) or forming
essences ('ayn) and these have no real existence in Sadra's system.
Entitization is related to Sadra's doctrine which relates the
differentia of a higher mode becomes the genus of the station of the
differential of the lower mode. So all reality is one once entitization
is annihilated in the Unity of God, that is the Shuhudi Unitarianism
vis. Wujudi Unitarianism or the materialist doctrine of witnessing only
multiplicity. This can be seen in the Seven Valleys of Mirza Husayn-Ali
Nuri:



"In sum the differences (ikhtalaf) in objects (mahall) have been made
plain. Thus when the wayfarer (salik) gazeth (nazar) only upon the
place of appearance (al-mahall)-that is, when he seeth only the many
colored globes-he beholdeth yellow and red and white; hence it is that
conflict hath prevailed among the creatures, and a darksome dust from
limited souls (anfus) hath hid the world ('alam). And some do gaze upon
the effulgence (ishraq) of the light; and some have drunk of the wine
of oneness (wahidat) and these see nothing but the sun itself." (Baha'
Allah, SV, pg. 20-21, HV pg. 21)



Hence, what is really real or actual is Oneness. And later it shall be
seen that Existence is the proof for the Existence of God, though not
in an anthropomorphic sense (hulul).



DIVERSITY IN UNITY:



The next consideration is in regards to the One as simple and
without multiplicity so how is it the Unity has diversity/multiplicity.
Multiplicity enters at the level of Divine Knowledge through the
differing relations (attributes of God), the Divine quiddities. The
conflict between the Shuhudi Unitarians and Wujudi Unitarians to be
considered at a later period is in regards to the question of the
Quiddity (mahiyya) being created ('ibda) or emanated (fayd/sudur).
Shuhudis say they are originated. Wujudis say emanated. For now it is
necessary to examine the role of the quiddity in forming multiplicity.
This brings us to a discussion of Emanation in general in Sufi thought.



For the Sufis it is impossible for multiplicity to emanate from
what is One. This is shared with the Philosophers.



"They differed from them, however, with respect to the First
Principle's being really one, for, as has been said, they affirm of Him
attributes (sifat) and relations (nisab) which differ from Him in the
mind ('aqlan) but not in the external world (kharijan). Thus, in view
of His being the origin (mabda') of the world, they believe it possible
for multiplicity to emanate from Him with respect to the multiplicity
to emanate from with respect to the multiplicity of His attributes and
relations (i'tibarat). However, with respect to His essential unity
(wahdatihi al-dhatiyah) there can emanate from Him only a single one of
these attributes and relations. Then, through the mediacy of this one,
there attaches to Him all the other relations and, through the mediacy
of the multiplicity of these relations there attaches to Him a real
existential multiplicity (kathrah wujudiyah haqiqiyah)." (Jami, DF
78,pg. 67)



Philosophers believe multiplicity has being through multiple aspects.
Sufis believe multiplicity has existence though the First Principle.
The quiddities take existence through the aspects (I'tibarat), each
arising out of the previous, through the mediacy of the aspects arise
concrete existential entities in a single station or plane. These
existential entities are of two ranks. Those having contingency except
for its being in its reality contingent and created. And those
contingent in it's essence whose existence is dependent on an
existential entity other than the Absolute, i.e. the Exalted Pen. This
first emanation which all other aspects take their existence is an
mental existent, the philosophers say that the first emanation is an
concrete existent, such as the spheres or Divine Ideas. Qunawi writes:



"And that single entity which emanates first (al-wahid al-sadir
awwalan) is, in our opinion, general existence (al-wujud al-'amm) which
is poured forth upon the individual essences of contingents (a'yan
al-mumkinat), that is, upon their fixed essences (al-a'yan al-thabitah
laha). This existence is common both to the Most Exalted Pen, which is
the first existent according to the philosophers and is also called the
first intellect, as well as to all other existents. This single
emanation is not, however the first intellect as mentioned by the
rationalist philosophers"



He further states,



"This general existence is, in reality, not different from the inner
True Existence (al-Wujud al-Haqq al-batin), which is unconnected
(al-mujarrad) with individual essences (al-a'yan) and manifestations
(al-mazahir) except through relations and aspects (nisab wa-I'tabarat)
such as manifestation (al-zuhur), individuation (al-taayyun), and
multiplicity (al-ta'addud), which occur to it through attachment
(al-iqtiran) and through reception of the quality of being common
(qabul hukm al-ishtirak)." (Qunawi, quoted by Jami, DF 89, pg. 71)



Succinctly stated the First Principle is One, multiplicity derives
from aspects, which are the Divine Attributes, the first of these is
the first emanation through which all other existents take their
existence. Multiplicity is a product of Knowledge not of the Essence of
God, which is One. God is the source of all existents, but there is no
multiplicity in His essence (dhat). Thus in relation to the BahaÕi
teachings there are three considerations to look at to verify the
similarity to Sufism in this respect: :



1. There is no multiplicity in the Absolute:



2. the First Emanation is the source of multiplicity:



3. Natural Universals have an internal existence, proved through God as
source of existence.



It can be demonstrated that the BahaÕi teachings reflect this through
textual citation:



A. All things must needs have a cause, a motive power, an animating
principle. These souls and symbols of detachment have provided, and
will continue to provide, the supreme moving impulse in the world of
being. The world beyond is as different from this world as this world
is different from that of the child while still in the womb of its
mother. When the soul attaineth the Presence of God, it will assume the
form that best befitteth its immortality and is worthy of its celestial
habitation. Such an existence is a contingent and not an absolute
existence, inasmuch as the former is preceded by a cause, whilst the
latter is independent thereof. Absolute existence is strictly confined
to God, exalted be His glory. Well is it with them that apprehend this
truth. Wert thou to ponder in thine heart the behavior of the Prophets
of God thou wouldst assuredly and readily testify that there must needs
be other worlds besides this world.(Nuri, GLN , LXXXI)





B. THE SUN OF REALITY: In our solar system, the center of illumination
is the sun itself. Through the will of God this central luminary is the
one source of the existence and development of all phenomenal things.
When we observe the organisms of the material kingdoms we find that
their growth and training are dependent upon the heat and light of the
sun. Without this quickening impulse there would be no growth of tree
or vegetation, neither would the existence of animal or human being be
possible; in fact no forms of created life would be manifest upon the
earth. But if we reflect deeply we will perceive that the great
bestower and giver of life is God; the sun is the intermediary of His
will and plan. Without the bounty of the sun therefore the world would
be in darkness. All illumination of our planetary system proceeds or
emanates from the solar center. Likewise in the spiritual realm of
intelligence and idealism there must be a center of illumination, and
that center is the everlasting, ever-shining Sun, the Word of God. Its
lights are the lights of reality which have shone upon humanity,
illumining the realm of thought and morals, conferring the bounties of
the divine world upon man. These lights are the cause of the education
of souls and the source of the enlightenment of hearts, sending forth
in effulgent radiance the message of the glad-tidings of the kingdom of
God. In brief, the moral and ethical world and the world of spiritual
regeneration are dependent for their progressive being upon that
heavenly center of illumination. It gives forth the light of religion
and bestows the life of the spirit, imbues humanity with archetypal
virtues and confers eternal splendors. This Sun of Reality, this center
of effulgences is the prophet or Manifestation of God. Just as the
phenomenal sun shines upon the material world producing life and
growth, likewise the spiritual or prophetic Sun confers illumination
upon the human world of thought and intelligence, and unless it rose
upon the horizon of human existence the kingdom of man would become
dark and extinguished. (Effendi, BWF, pg. 254)



Thus, the considerations are verified in BahaÕi thought and thus it
can be said on the issue of Unity and Diversity the BahaÕi teachings
are in accord with this doctrine.


Unity and Diversity presents some difficult questions as can be
seen there is no multiplicity in the Self of God, multiplicity in the
Divine Station is the multiplicity of Divine Ideas in the Knowledge of
God. This is expressed in concrete form in the world of sense and
vision ('alam al-huss wa'l-shuhud). The use of 'Abdu'l-Baha of the
terms Unity and Diversity is common to that of Mulla Sadra's, where
both are derived from Sufi sources.


Art Deco schreef:

Warhol wrote:

Art Deco schreef:

Warhol wrote:

I say this is Very very strong Warholian good Stuff... Ma Rock'cain...
I think... The Sun of the Atlas Lion and the Armees of the Invincible
ArC King... WOW what a read... War'olian Legends before it happen...
Future Vision straight from the HOLY NET... if this not Al-Law.h
wa-l-Qalam...

No, just more meaningless warswine gobble.

=]

Olala This ****dipper still dont understand what Al-Lawh wa-l-Qalam
means... read link below from Cosmic Net... for more understanding.

Request DENIED. Sorry, kook, I don't open kooklinks as a matter of
policy.

http://www.geocities.com/druidarab/cosmos4.html

you stil dont have Faith?...

You seem to have plenty of Belgian booze.





Saul Levy schreef:

What crap! Another threat from jihadboi!

Saul Levy


On 12 Jun 2006 16:03:56 -0700, "Warhol" wrote:

It depends against who the seeds turns it force... what I know it does
not support Coffee seeds... to answer your quest, let say 5t are the
seeds of the Gathering of Angels, as bad SEEDS for the Destiny-plank,

--

SCREED ALERT!

No wonder you can't tell what's real from what's fiction, WartHole!

Saul Levy


On 15 Jun 2006 21:46:44 -0700, "Warhol" wrote:

alllright here you have a Bottle whale copy...



Synopsis of the Ithna Ashari (Twelver) Shi'ite Cosmology:


Generally, Shi'ite cosmology does not differ greatly from Sunni
cosmology. The Essence of the Creator is seperated from creation by
veils (hijab), curtains (satr), and pavillions (soradeq) impregnated
with divine attributes. He created the creation ex nihilo. The First
[screed deleted]

Warhol wrote:

alllright here you have a Bottle whale copy...



Synopsis of the Ithna Ashari (Twelver) Shi'ite Cosmology:



Generally, Shi'ite cosmology does not differ greatly from Sunni
cosmology. The Essence of the Creator is seperated from creation by
veils (hijab), curtains (satr), and pavillions (soradeq) impregnated

[1,000+ screed flush]

And the next empty bottle of unknown original content goes...

--
Official Associate AFA-B Vote Rustler
Official Overseer of Kooks and Saucerheads in alt.astronomy
Co-Winner, alt.(f)lame Worst Flame War, December 2005
Official "Usenet psychopath and born-again LLPOF minion",
as designated by Brad Guth

"And without accurate measuring techniques, how can they even
*call* quantum theory a "scientific" one? How can it possibly
be referred to as a "fundamental branch of physics"?"
-- Painsnuh the Lamer

"Well, orientals moved to the U.S. and did amazingly well on
their own, and the races are related (brown)."
-- "Honest" John pontificates on racial purity

"Significant new ideas have rarely come from the ranks of
the establishment."
-- Double-A on technology development