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To:From: "Siraj" Subject: The 'alam al-mithal (part 1) Date: Sun, 19 Mar 2000 09:12:34 +0100 As there has been some discussion and some questions asked about the = 'alam al-mithal (the world of similitudes) or also called the 'alam = al-khayal (the world of imagination) I hereby give the first part of an = article I wrote about the same: 'Alam al-khayal (the world of imagination) You may have seen the movie "What dreams may come". It gives a depiction = of what happens to a husband and his wife after death. When the two of = them were still alive, then the place where they first met became a = place of their happiest memories, a place they often fondly remembered, = a place they wanted to return to. After the death of the husband he sees = and visits this place of his dreams. In his afterlife his former = thoughts, ideals, etc. have become his actual surroundings. So the = afterlife shows a reversal: his inner processes when he was still alive = have become his outside surroundings. This is a depiction of what the = sufis say about the 'alam al-khayal, the world of imagination where = we'll be after death. I have been told that sufis have been helping in = the design aspects of the aforementioned movie.=20 It so happened that a painter exhibited his latest painting. It was a = partridge. All visitors admired the quality of the painting. When a cat = saw the painting it was so realistic that the cat wanted to attack the = partridge. Then Ibn al-'Arabi entered to see the painting. The artist = asked him what he thought of it and he said that he thought it to be = very beautiful, but. 'But what?' - asked the painter. Then the sufi = pointed out a mistake in regard to the proportions of the painting. The = painter then kissed the hand of the shaykh and said that he had made the = mistake on purpose to see if anyone would notice it. Not only is this a reference to the creative name of Allah, the = Fashioner, but it is also showing something that an artist and a sufi = have in common: the faculty of imagination (khayal). It is tempting to = say more about Persian miniatures who depict the world of the = imagination or to compare the music of the Sufis with aspects of this = world, but then this would call for a separate description. Imagination is the key to the world of imagination ('alam al-khayal). = This world has been created by Allah as an intermediary between the = world of the spirit and the world of the body. Why? Because of the fact = that the power of governing of the body has been given to the spirit and = as the essences of spirits and bodies are completely different it is = impossible to have a direct relationship between them. So a barrier = (barzakh) has been created between the two. The journey that 'we' make has a descending and an ascending mode. = Descending: before birth the soul travels through the world of the = spirit and the world of imagination. Ascending: returning to Allah = through the world of imagination and the world of the spirit. This = returning does not only take place after death, but also during dreams = and it is part of your spiritual development. (To be continued) Siraj ------=_NextPart_000_0007_01BF9183.4449E520 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable As there has been some discussion and some questions = asked=20 about the 'alam al-mithal (the world of similitudes) or also called the = 'alam=20 al-khayal (the world of imagination) I hereby give the first part of an = article=20 I wrote about the same:------=_NextPart_000_0007_01BF9183.4449E520-- From tariqas-approval@world.std.com Sun Mar 19 02:53:52 2000 Return-Path: tariqas-approval@world.std.com Received: from europe.std.com (europe.std.com [199.172.62.20]) by prop.sonic.net (8.8.8/8.8.5) with ESMTP id CAA12690 for‘Alam al-khayal (the world of imagination)
You may have seen the movie "What dreams may come". It gives a = depiction of=20 what happens to a husband and his wife after death. When the two of them = were=20 still alive, then the place where they first met became a place of their = happiest memories, a place they often fondly remembered, a place they = wanted to=20 return to. After the death of the husband he sees and visits this place = of his=20 dreams. In his afterlife his former thoughts, ideals, etc. have become = his=20 actual surroundings. So the afterlife shows a reversal: his inner = processes when=20 he was still alive have become his outside surroundings. This is a = depiction of=20 what the sufis say about the ‘alam al-khayal, the world of = imagination where=20 we’ll be after death. I have been told that sufis have been = helping in the=20 design aspects of the aforementioned movie.
It so happened that a painter exhibited his latest painting. It was a = partridge. All visitors admired the quality of the painting. When a cat = saw the=20 painting it was so realistic that the cat wanted to attack the = partridge. Then=20 Ibn al-‘Arabi entered to see the painting. The artist asked him = what he thought=20 of it and he said that he thought it to be very beautiful, but… = ‘But what?’ –=20 asked the painter. Then the sufi pointed out a mistake in regard to the=20 proportions of the painting. The painter then kissed the hand of the = shaykh and=20 said that he had made the mistake on purpose to see if anyone would = notice=20 it.
Not only is this a reference to the creative name of Allah, the = Fashioner,=20 but it is also showing something that an artist and a sufi have in = common: the=20 faculty of imagination (khayal). It is tempting to say more about = Persian=20 miniatures who depict the world of the imagination or to compare the = music of=20 the Sufis with aspects of this world, but then this would call for a = separate=20 description.
Imagination is the key to the world of imagination (‘alam = al-khayal). This=20 world has been created by Allah as an intermediary between the world of = the=20 spirit and the world of the body. Why? Because of the fact that the = power of=20 governing of the body has been given to the spirit and as the essences = of=20 spirits and bodies are completely different it is impossible to have a = direct=20 relationship between them. So a barrier (barzakh) has been created = between the=20 two.
The journey that ‘we’ make has a descending and an = ascending mode.=20 Descending: before birth the soul travels through the world of the = spirit and=20 the world of imagination. Ascending: returning to Allah through the = world of=20 imagination and the world of the spirit. This returning does not only = take place=20 after death, but also during dreams and it is part of your spiritual=20 development.
(To be continued)
Siraj
; Sun, 19 Mar 2000 02:53:52 -0800 X-envelope-info: Received: (from daemon@localhost) by europe.std.com (8.9.3/8.9.3) id FAA10870 for tariqas-outgoing; Sun, 19 Mar 2000 05:45:22 -0500 (EST) Received: from smtp02.wxs.nl (smtp02.wxs.nl [195.121.6.60]) by europe.std.com (8.9.3/8.9.3) with ESMTP id FAA10626 for ; Sun, 19 Mar 2000 05:43:21 -0500 (EST) Received: from default ([195.121.228.80]) by smtp02.wxs.nl (Netscape Messaging Server 3.61) with SMTP id AAA3A6B for ; Sun, 19 Mar 2000 11:42:57 +0100 Message-ID: <001901bf918f$ccd00940$8fe479c3@default> From: "Siraj" To: Subject: 'alam al-mithal (conclusion) Date: Sun, 19 Mar 2000 11:41:30 +0100 MIME-Version: 1.0 Content-Type: multipart/alternative; boundary="----=_NextPart_000_0014_01BF9198.1242FDE0" X-Priority: 3 X-MSMail-Priority: Normal X-Mailer: Microsoft Outlook Express 5.00.2314.1300 X-MimeOLE: Produced By Microsoft MimeOLE V5.00.2314.1300 Sender: tariqas-approval@world.std.com Precedence: list Reply-To: tariqas@europe.std.com Status: RO This is a multi-part message in MIME format. ------=_NextPart_000_0014_01BF9198.1242FDE0 Content-Type: text/plain; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable This is the second and final part on the 'alam al-mithal: The world of imagination partakes of the attributes of both worlds next = to it. That is why in dreams we can have access to this world as = spiritual realities which cannot be perceived in themselves are = 'clothed' in subtle matter, so that is why we can see things in this = world. There are two levels in this 'alam al-khayal. One of them is = closer to the world of the spirit and the other is closer to the world = of the body. The imagination in the highest level is absolute while the = imagination at the other level is limited. Everything manifested in the = higher level of the world of imagination corresponds totally and = correctly to the world of the spirit from which it gains its existence. = But the lower level is coloured by the nature of the receptacle, e.g. by = the mental faculties of the person who perceives it. In exercising their imagination most people see images which are = delimited by their own selves and circumstances. In contrast the perfect = men have overcome their individual limitations; what they contemplate at = the lower level corresponds exactly to the higher level. Therefore what = they see is true. So if we have a dream wherein it is made clear to us that we should = sacrifice our oldest son, then we should be careful with its = interpretation. When the prophet Abraham had such a dream its meaning = was different. You may remember that the prophet Muhammad (Allah's blessings and peace = be upon him) got a visit from a man dressed in very white clothes who = asked him about islam, iman (faith) and ihsan (excelling in virtue). How = could his clothes be so white as he must have made a long travel through = the desolate hot areas around Mecca? It was in fact the angel Gabriel = whose body was an imaginary one. When he asked about ihsan, the prophet said that ihsan is 'to worship = Allah AS IF you see Him, for if you do not see Him, He sees you'. The = use of the words AS IF make it clear that imagination is the instrument = used in this contemplation of God. As the eye - or better said the purification of the faculty of seeing - = is the key to contemplation , likewise the faculty of imagination is the = key to the 'alam al-khayal. There are in fact seven faculties of the = soul: 1.. Common sense 2.. Imagination 3.. Cognition 4.. Memory 5.. Fantasy 6.. Irascible appetite 7.. Concupiscible appetite. So you should not think that imagination is the same as fantasy. As = there is more beyond the world of imagination, likewise imagination = should not overpower all the other faculties. The 'king' of the inner = senses should be the common sense and then imagination (under the = domination of the common sense) will be used in a balanced way. The experiences of the 'alam al-khayal are in a way the opposite of = those of the ordinary world. In our everyday world you have a fixed = exterior and changing thoughts and states. In the world of the = imagination you experience the reverse thereof. Your changing states = create an ever-changing outward surroundings. This can be experienced = after death, but the truth hereof is also known during dreams. In case = you are afraid in your dream, you will find yourself in a situation = wherein you will be attacked. Your first seeing of thorns and later on = roses are the outside manifestations in the dream-world of your = alternating states. This almost fluently and quickly changes into = different situations you have to face in your dreams originating in your = lusts, hopes, certainty, love, etc It is interesting to read what Jean During, the foremost Western = authority in the field of sufi music has to say about the world of = imagination in connection to sufi music. A musical note can be seen as = something that has the same properties as the images of the world of the = barzakh, the world of the imagination.=20 You may also visit in your dreams, in your visions, before this life or = in the life hereafter one of the two cities in the world of imagination = which are called Jabalqa and Jabarsa: Jabalqa is the world of archetypes (mundus archetypus) located to the = East and turned towards the spiritual entities; it is the interworld = (barzakh) between the suprasensory world and the world visible to the = senses. It contains all the archetypes of the universe and thus of = necessity is an immense city. Jabarsa, to the West, is the world of the = image, the interworld in which the spirits dwell when they have left the = world of earthly existence. It deals with an intermediary world, so the city is not found by means = of ordinary geography. One can visit it in dreams, when awake by means = of the faculty of imagination (but in both cases it is better to travel = with a visa) and after death. Siraj ------=_NextPart_000_0014_01BF9198.1242FDE0 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable This is the second and final part on the 'alam al-mithal:------=_NextPart_000_0014_01BF9198.1242FDE0--The world of imagination partakes of the attributes of both worlds = next to=20 it. That is why in dreams we can have access to this world as spiritual=20 realities which cannot be perceived in themselves are = ‘clothed’ in subtle=20 matter, so that is why we can see things in this world. There are two = levels in=20 this ‘alam al-khayal. One of them is closer to the world of the = spirit and the=20 other is closer to the world of the body. The imagination in the highest = level=20 is absolute while the imagination at the other level is limited. = Everything=20 manifested in the higher level of the world of imagination corresponds = totally=20 and correctly to the world of the spirit from which it gains its = existence. But=20 the lower level is coloured by the nature of the receptacle, e.g. by the = mental=20 faculties of the person who perceives it.
In exercising their imagination most people see images which are = delimited by=20 their own selves and circumstances. In contrast the perfect men have = overcome=20 their individual limitations; what they contemplate at the lower level=20 corresponds exactly to the higher level. Therefore what they see is = true.
So if we have a dream wherein it is made clear to us that we should = sacrifice=20 our oldest son, then we should be careful with its interpretation. When = the=20 prophet Abraham had such a dream its meaning was different.
You may remember that the prophet Muhammad (Allah’s blessings = and peace be=20 upon him) got a visit from a man dressed in very white clothes who asked = him=20 about islam, iman (faith) and ihsan (excelling in virtue). How could his = clothes=20 be so white as he must have made a long travel through the desolate hot = areas=20 around Mecca? It was in fact the angel Gabriel whose body was an = imaginary=20 one.
When he asked about ihsan, the prophet said that ihsan is ‘to = worship Allah=20 AS IF you see Him, for if you do not see Him, He sees you’. The = use of the words=20 AS IF make it clear that imagination is the instrument used in this=20 contemplation of God.
As the eye – or better said the purification of the faculty of = seeing - is=20 the key to contemplation , likewise the faculty of imagination is the = key to the=20 ‘alam al-khayal. There are in fact seven faculties of the = soul:
- Common sense
- Imagination
- Cognition
- Memory
- Fantasy
- Irascible appetite
- Concupiscible appetite.
So you should not think that imagination is the same as fantasy. As = there is=20 more beyond the world of imagination, likewise imagination should not = overpower=20 all the other faculties. The ‘king’ of the inner senses = should be the common=20 sense and then imagination (under the domination of the common sense) = will be=20 used in a balanced way.
The experiences of the ‘alam al-khayal are in a way the = opposite of those of=20 the ordinary world. In our everyday world you have a fixed exterior and = changing=20 thoughts and states. In the world of the imagination you experience the = reverse=20 thereof. Your changing states create an ever-changing outward = surroundings. This=20 can be experienced after death, but the truth hereof is also known = during=20 dreams. In case you are afraid in your dream, you will find yourself in = a=20 situation wherein you will be attacked. Your first seeing of thorns and = later on=20 roses are the outside manifestations in the dream-world of your = alternating=20 states. This almost fluently and quickly changes into different = situations you=20 have to face in your dreams originating in your lusts, hopes, certainty, = love,=20 etc
It is interesting to read what Jean During, the foremost Western = authority in=20 the field of sufi music has to say about the world of imagination in = connection=20 to sufi music. A musical note can be seen as something that has the same = properties as the images of the world of the barzakh, the world of the=20 imagination.
You may also visit in your dreams, in your visions, before this life = or in=20 the life hereafter one of the two cities in the world of imagination = which are=20 called Jabalqa and Jabarsa:
Jabalqa is the world of archetypes (mundus archetypus) located to the = East=20 and turned towards the spiritual entities; it is the interworld = (barzakh)=20 between the suprasensory world and the world visible to the senses. It = contains=20 all the archetypes of the universe and thus of necessity is an immense = city.=20 Jabarsa, to the West, is the world of the image, the interworld in which = the=20 spirits dwell when they have left the world of earthly existence.
It deals with an intermediary world, so the city is not found by = means of=20 ordinary geography. One can visit it in dreams, when awake by means of = the=20 faculty of imagination (but in both cases it is better to travel with a = visa)=20 and after death.
Siraj
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