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Paul Nettl, ein guter Kenner der Biographie des großen Komponisten Ludwig van Beethoven, hat diese Zeugnisse zusammengestellt und, das Verständnis des. Dort aber liegt Büroleiter Nettler seit einigen Nächten wach. Figuren, auf Innen- und Außenwelten, auf Mikro- und Makroperspektiven, auf. Während sich also innen Nettler, Axler, Guler und Schiller auf die Suche nach Wehler machen und nach außen drängen, haben Nettmann.

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It perceives difference and distinction, and quickly grasps the divine transcendence and incomparability. In Koranic terms, the locus of awareness and consciousness is the heart qalb , a word that has the verbal sense of fluctuation and transmutation taqallub.

These two demarcate the contours of ontology and epistemology. The first alludes to the unifying oneness of Being perceived by imagination , and the second to the differentiating manyness of knowledge and discernment perceived by reason.

In effect, with the eye of imagination, the heart sees Being present in all things, and with the eye of reason it discerns its transcendence and the diversity of the divine faces.

A mirror image is both the mirror and the object that it reflects, or, it is neither the mirror nor the object. A dream is both the soul and what is seen, or, it is neither the soul nor what is seen.

In the eye of reason, a notion is either true or false. Imagination perceives notions as images and recognizes that they are simultaneously true and false, or neither true nor false.

Each of the infinite words articulated in the All-Merciful Breath discloses Being in a limited form. Inasmuch as a thing exists, it can be nothing but that which is, the Real Being; inasmuch as it does not exist, it must be other than the Real.

This is precisely the mundus imaginalis , where spiritual beings are corporealized, as when Gabriel appeared in human form to the Virgin Mary; and where corporeal beings are spiritualized, as when bodily pleasure or pain is experienced in the posthumous realms.

The mundus imaginalis is a real, external realm in the Cosmic Book, more real than the visible, sensible, physical realm, but less real than the invisible, intelligible, spiritual realm.

Only its actual existence can account for angelic and demonic apparitions, bodily resurrection, visionary experience, and other nonphysical yet sensory phenomena that philosophers typically explain away.

Human becoming wavers between spirit and body, light and darkness, wakefulness and sleep, knowledge and ignorance, virtue and vice.

Only because the soul dwells in an in-between realm can it choose to strive for transformation and realization.

It is, in other words, the cosmos, the realm of possible things, which in themselves are neither necessary nor impossible, neither infinite nor finite.

These qualities are found in everything, because they pertain to the very Essence of the Real and accompany its self-disclosure.

What then determines the measure of preparedness? What exactly are things? If a thing is found in the cosmos, it is a specific self-disclosure of Real Being, a face of God, a word articulated in the All-Merciful Breath, a color made visible by the radiance of Light.

Inasmuch as things appear, they display Being and its attributes; inasmuch as their receptivity is delimited and defined, they act as veils. Each is a barzakh , an imaginal thing, simultaneously an image of Being and an image of nothingness.

The Koran says repeatedly that God knows everything. Despite appearances, the engendering command does not remove them from their fixity, for nothing becomes manifest but Being, though delimited and defined by the thingness of the things.

The common example is light: When it shines through a piece of colored glass, it appears as colored, but light alone is manifest.

The fixed entities are the things inasmuch as they are nonexistent in themselves but known to God; the existent entities are the exact same things inasmuch as they have been given a certain imaginal or delimited existence by the engendering command.

On the contrary, He never ceases seeing it. He continues:. Nonetheless, he tells us that he avoids using it in reference to God because God does not use it to name himself.

For example:. At first he seems to be talking in the standard Avicennan language of necessity and possibility, but then he brings up the notion of barzakh to explain how these two can be interrelated.

Things, he says, can be divided into three sorts. The Third Thing, however, never became established as a technical term, in contrast to the synonym that he mentions in this same passage, the Reality of Realities, also called the Universal Reality and the Muhammadan Reality.

He has in view a version of the Tree of Porphyry, though he never uses the expression: Each individual leaf is a member of a species twig , which in turn belongs to a genus branch , and so on, until all are eventually subsumed under the genus of the genera, the Reality of Realities.

This Reality is neither the Necessary Being nor the cosmos. In God it is the divine knowledge of all things, and as such is eternal; in the cosmos, it is the ever-changing totality that is temporal creation.

As for the Reality of Realities, it is the First Entification, because all other entifications follow in its wake. Both schools of thought also had a great deal to say about the Return, which was viewed in two respects: compulsory and voluntary.

From the standpoint of the compulsory Return, the cosmos unfolds following its own ineluctable laws, and human beings go back to God in a series of stages that mirror the stages of cosmogenesis.

From the standpoint of the voluntary Return, free will allows human beings to play a role in determining the trajectory of their own becoming.

To a certain degree they are co-creators of their own souls and the posthumous realms, which are experienced in karmic terms, that is, as the result of a chain of causality set in motion by their own individual understandings, character traits, and activities.

They had little to say about the actual nature of the soul, the structure of the cosmos, or the ontological status of the posthumous realms.

Origin and Return became major themes in both schools of thought, but, in contrast to the philosophers, Sufis highlighted the exemplary role of Muhammad.

In Arabic the word qaws or bow, like Latin arcus , also means the arc of a circle, so the two bows can be understood as two arcs.

Twenty-one of these letters correspond to stages of the descending arc, which reaches its lowest point with the four elements.

The remaining letters designate the stages of the ascending arc, beginning with minerals, going on to plants, animals, angels, and jinn, and then on to man, the twenty-seventh letter.

The decisive difference between animals and humans lies not in speech or rationality, but rather in the fact that man was created in the form of God per se, that is, God as designated by the all-comprehensive name.

Everything else was created under the care of less comprehensive names. The human microcosm has the potential to realize—that is, to actualize the reality of—everything present in the Book of the Cosmos and the Book of Scripture.

It is at that point that the circle of existence is completed, the dividing line disappears, and the imaginal distinction between Real and creation is effaced.

Human embodiment at the visible level represents an essential stage in the manifestation of the Reality of Realities, but realization of that Reality takes place within the soul, that is, on the imaginal and spiritual levels.

The possibilities of manifestation represented by plants and animals are relatively limited; external appearance reveals their secrets to observers, and no one confuses a cabbage with a carrot, or a horse with a donkey.

But such is not the case with human beings, whose external uniformity conceals an unlimited inner diversity. Rather, he wants to delineate the broad contours of the perfections of deiformity, for it is these that lead to harmony with the Real in the posthumous realms.

Even on this level, however, it is impossible even to enumerate these perfections, given that, as he tells us, their archetypes number ,, in keeping with the number of prophets from the time of Adam.

God addresses this command to all existent things without exception, and everything is obedient to it. It provides no way to distinguish between right and wrong, good and evil, better and worse, because all things are exactly what they must be.

Everything manifests the Real, al-Haqq , and each is a specific face of God with its own haqq. Guidance is precisely the function of the prophets, by means of whom God issues commandments and prohibitions.

The engendering command brings the cosmos into existence, but the divine attributes demand much more than life, awareness, desire, power, and other qualities that are presupposed by the existence of minerals, plants, and animals.

Among the ontological possibilities actually present in the Essence and actually manifest in the universe are mercy, love, compassion, forgiveness, justice, fairness, wisdom, and many other moral and ethical traits whose significance only becomes clear in human activity and interactions.

All these are ontological qualities, but, in order for them to become fully manifest, the engendering command must give rise to the prescriptive command, which instructs people in the haqq of love, mercy, beneficence, kindness, and other traits.

Becoming rightly characterized by the divine names does not happen simply by the natural course of events; it calls for the engagement of the will.

By making guidance available, the prescriptive command also provides the possibility of error and misguidance. It is the occasion, in other words, for the actualization of various possibilities of being and becoming that are demanded by divine attributes such as severity, wrath, pride, and vengeance, not to speak of forgiveness and pardon.

Distinguishing between the two commands allows us to grasp the difference between fact and value, between what is and what ought to be. But these are two sides of the same self-disclosure of Being.

By issuing commands and prohibitions, the Real introduces causal factors that force human beings to assume responsibility for what they will become on the moral and spiritual levels.

Without human or analogous, all-comprehensive, free beings , an infinity of ontological possibilities would not find their actualization.

Avicenna sums up the philosophical view in a passage found in two of his major works:. In each stage, the follower meets what Muhammad met in his Night Journey, but the philosopher finds only what his knowledge of the natural world allows him to find; in short, when seekers pass through the ascending realms of the mundus imaginalis , they gain what accords with their own cognitive preparation.

There are countless stations of knowledge and spiritual perfection, and each bestows specific character traits and points of view.

In the same way, he divides Ringstones into twenty-seven chapters, each of which is dedicated to a prophet or sage who is presented as a word or logos kalima embodying the wisdom hikma of a specific divine name.

This is full realization of the Reality of Realities; it embraces all stations and standpoints without being determined and defined by any of them.

Perfect Man, standing in the Station of No Station, is in effect the human analogue of Nondelimited Being, which assumes every delimitation without itself becoming limited.

He also explains it in terms of the contrast between Being and quiddity i. Perfect Man, however, manifests the Real per se, so his whatness is identical with Being, not with this or that.

To put this in another way, Perfect Man is the spirit that animates the cosmos. In a parallel way, he writes in the Openings :.

He uses the expression to explain how the Reality of Realities, or the First Entification, embraces all entifications and thereby becomes manifest in five basic realms.

The first presence is the Reality of Realities in divinis, embracing the divine knowledge of the cosmos. The fifth presence is Perfect Man in his all-comprehensive deployment, embracing the other four presences in a synthetic whole: his fixed entity is identical with the Reality of Realities, his spirit with the unseen world, his soul with the imaginal world, and his body with the visible realm Chittick Subscribe to America's largest dictionary and get thousands more definitions and advanced search—ad free!

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In a parallel way, he writes in the Openings :. He uses the expression to explain how the Reality of Realities, or the First Entification, embraces all entifications and thereby becomes manifest in five basic realms.

The first presence is the Reality of Realities in divinis, embracing the divine knowledge of the cosmos. The fifth presence is Perfect Man in his all-comprehensive deployment, embracing the other four presences in a synthetic whole: his fixed entity is identical with the Reality of Realities, his spirit with the unseen world, his soul with the imaginal world, and his body with the visible realm Chittick In this way of conceiving of man, the role that the Logos plays in giving birth to the cosmos is clear.

Life and Works 2. Methodology 2. Ontology 3. Things and Realities 4. The Return 5. Human Perfection 6. The names of light are diverse in keeping with the names of the faculties….

Smell, taste, imagination, memory, reason, reflection, conceptualization, and everything through which perception takes place are light.

As for the objects of perception… they first possess manifestation to the perceiver, then they are perceived; and manifestation is light….

Hence every known thing has a relation with the Real, for the Real is Light. It follows that nothing is known but God. The schools have become various and the religions diverse.

The Real is sheer Light and the impossible is sheer darkness. Darkness never turns into Light, and Light never turns into darkness. The created realm is the barzakh between Light and darkness.

In its essence it is qualified neither by darkness nor by Light, since it is the barzakh and the middle, having a property from each of its two sides.

Through one eye and one path he accepts Light and looks upon it in the measure of his preparedness.

Through the other eye and the other path he looks upon darkness and turns toward it. In other words, it can never be withheld. God is saying that He gives constantly, while the loci receive in the measure of the realities of their preparedness.

In the same way, you say that the sun spreads its rays over the existent things. It is not miserly with its light toward anything.

The loci receive the light in the measure of their preparedness. There is no true being that does not accept change except God, for there is nothing in realized Being but God.

As for everything other than He, that dwells in imaginal being…. Everything other than the Essence of the Real is intervening imagination and vanishing shadow.

No created thing remains upon a single state in this world, the next world, and what is between the two, neither spirit, nor soul, nor anything other than the Essence of God.

Rather, each continuously changes from form to form, constantly and forever. And imagination is nothing but this…. So the cosmos only became manifest within imagination….

It is it, and it is not it. He continues: Every one of the possible entities has a specific divine name that gazes upon it and gives it its specific face, thereby distinguishing it from every other entity.

The possible things are infinite, so the names are infinite, for new relations arrive with the new arrival of the possible things. For example: Through Him we [existent entities] become manifest to Him and to us.

In one respect we are through Him, but He is not through us, since He is the Manifest, and we remain with our own root [i. All this belongs to One Entity, nothing else.

The cosmos becomes manifest from this Third Thing, for this thing is the Reality of the Universal Realities of the cosmos, which are intelligible to the mind….

If you say that this thing is the cosmos, you speak the truth, and if you say that it is the Eternal Real, you speak the truth. If you say that it is neither the cosmos nor the Real but rather an added meaning, you speak the truth.

There is no existent possible thing in everything other than God that is not connected to the divine relations and lordly realities that are known as the Most Beautiful Names.

Therefore every possible thing is in the grasp of a divine reality. He is as it were a barzakh between the cosmos and the Real, bringing together and embracing both creation and the Real.

He is the dividing line between the cosmic and divine levels, like the dividing line between shadow and sunlight. This is his reality.

So he has nondelimited perfection in both new arrival and eternity, while God has nondelimited perfection in eternity and does not enter into new arrival—high exalted is He!

Thus man is all-comprehensive. The cosmos, next to the Real, is something imagined to have existence, not an existent thing. The existent thing and existence are nothing but the Entity of the Real.

When it is removed from imagination, nothing remains but a circle, and the two arcs are not entified. Avicenna sums up the philosophical view in a passage found in two of his major works: The perfection specific to the rational soul is for her to become an intellective world within which is represented the form of the All, the arrangement intelligible in the All, and the good that is effused upon the All….

She turns into an intelligible world, parallel with the entire existent world, and witnesses what is unconditioned comeliness, unconditioned good, and real, unconditioned beauty while she is unified with it, imprinted with its likeness and guise, strung upon its thread, and coming to be of its substance.

Then the bonds—the contingent properties, states, attributes, stations, configurations, acts, and beliefs—are loosened, and he is not confined by any of them.

By his essence he flows in everything, just as existence flows in the realities of all things without end or beginning….

When the Real gave me to witness this tremendous place of witnessing, I saw that its possessor has no fixed entity and no reality.

He is the intermediary between the Real and creation…. Were it not for him and the fact that he acts as a barzakh no different from the two sides, nothing of the cosmos would receive the divine, unitary effusion, because of the lack of correspondence and interrelationship.

In a parallel way, he writes in the Openings : The whole cosmos is the differentiation of Adam, and Adam is the All-Comprehensive Book. In relation to the cosmos he is like the spirit in relation to the body.

Hence man is the spirit of the cosmos, and the cosmos is the body. By bringing all this together, the cosmos is the great man, so long as man is within it.

But, if you look at the cosmos alone, without man, you will find it to be like a proportioned body without a spirit.

Elmore trans. Brill, Austin trans. Dagli trans. Yahia ed. Chodkiewicz, W. Chittick, C. Chodkiewicz, D. Gril, and J.

Morris trans. Ruspoli trans. Fenton and M. Gloton trans. Tiernan eds. Gril ed. Beneito ed. Hakim and P.

Beneito and C. Twynch trans. Marmura ed. Schubert ed. Chittick trans. Nasr and M. Aminrazavi ed. Tauris, , pp.

Secondary Literature Addas, C. Almond, I. French trans. Bashier, S. Böwering, G. Christoph Bürgel eds. Burckhardt, T. Chittick, W. Banani, R.

Hovanisian, and G. Sabagh eds. Nasr and O. Leaman eds. Coates, P. Chodkiewicz, M. Corbin, H. Dobie, R. Tymieniecka ed.

Heath, P. Izutsu, T. Nasr ed. Knysh, A. Lipton, Gregory A. Mayer, T. Winter ed. McAuley, D. Morris, J. Nettler, R. Rosenthal, F. Sells, M.

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