/lit/ - Literature

The final-redpill

http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf

Know that disconnection (tanzîh) among the people of realities in respect to Allah is the same
as limitation and qualification, so the one who disconnects is either ignorant or ill-mannered
if he only applies disconnection to Him and believes that about Him. (2) When the believer
who follows the Sharî'a disconnects and stops at that, and does not see anything else, he
displays ill manners and slanders Allah and the Messengers - may the blessings of Allah be
upon them! - although he is not aware of it. He imagines that he has reached the target and
yet he has missed it, so he is like the one who believes in part and rejects part. (3)
One especially knows that when the language of the various Sharî'as speaks about Allah as
they do, they speak to the common people in the first sense, and to the elite in every sense
which can be understood from the various aspects of that expression in any language in the
usage of that language.

Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in
every graspable sense, and He is the Inwardly Hidden from every understanding except the
understanding of the one who says that the universe is His form (4) and His He-ness
(huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of
whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is
manifested of the forms of the world is the relation of the governing spirit to the form. The
definition of man, for example, includes both his inward and outward; and it is the same with
every definable thing. Allah is defined in every definition, yet the forms of the universe are
not held back and He is not contained by them. One only knows the limits of each of their
forms according to what is attained by each knower of his form. For that reason, one cannot
know the definition of Allah, for one would only know His definition by knowing the
definition of every form. This is impossible to attain, so the definition of Allah is impossible.

>>13162136
Primarily Adi Shankara, Lao Tzu, Plotinus, Yoga Vasistha, Zhuangzi, Jnanadeva, Ibn Arabi, Abhinavagupta, Eckhart, Sanai, Dolpopa, Kabir, and Al-Ghazali. Although this is greatly aided and supplemented by the additional reading of Plato, the Gospels, the Quran, the Mahabharata, Dante, the Chaldaen oracles, the Egyptian and Hermetic texts, the Nag Hammadi texts, Avestas, Proclus, Ch'an, Leibniz, Pseudo-Dionysius, John of the Cross, Palamas, Böhme, Ramakrishna, Guenon, Evola, Coomaraswamy, Uždavinys and Godwin,

>>13139679

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Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in every graspable sense, and He is the Inwardly Hidden from every understanding except the understanding of the one who says that the universe is His form (4) and His He-ness (huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is manifested of the forms of the world is the relation of the governing spirit to the form. The definition of man, for example, includes both his inward and outward; and it is the same with every definable thing. Allah is defined in every definition, yet the forms of the universe are not held back and He is not contained by them. One only knows the limits of each of their forms according to what is attained by each knower of his form. For that reason, one cannot know the definition of Allah, for one would only know His definition by knowing the definition of every form. This is impossible to attain, so the definition of Allah is impossible. Similarly, whoever connects without disconnection has given limits to Allah and does not know Him. Whoever combines connection and disconnection in his gnosis, and describes Allah with both aspects in general - because it is impossible to conceive in detail because we lack the ability to encompass all the forms which the universe contains - has known Him in general and not in particular, as he knows himself generally and not in particular. For that reason, the Prophet, may Allah bless him and grant him peace, linked knowledge (ma'rifa) of Allah to knowledge of oneself and said, "Whoever knows himself knows his Lord." Allah says, "We will show them Our signs on the horizons (what is outside of you) and in themselves (what is your source) until it is clear to them (the contemplators) that it is the Truth," (41:53) inasmuch as you are His form and He is your spirit. You are to Him as your body-form is to you, and He is to you as the spirit which governs the body.