Feature 10690 · New-section/thread openings

1else, everyone will end up (ma’al) with mercy. For it is He who created them and brought them into existence within the Cloud, which is the Breath of the All- merciful. So they are like the letters in the breath of the speaker at the places of artic- ulation, which are diverse. In the same way, the cosmos is diverse in its consti- tution and its belief, even though it Possesses unity through the fact that it ¶ fos 3 mPorally Originated cosmos. (III ¶ N The Breath of the All-merciful is Nondelimited Imagination. One reason it 1s called “imagination” is that the per- ception of forms within it depends upon ¶ the receptivity of the perceiving subjects. The divine self-disclosure is one, but those who “receive” (qabil) it

2like (mithl) or upon some other (ghayr). For the servant, there is nothing but the like or the other. ¶ In the case of God, there is nothing but the other, not the like, since He has no like.‘ As for the properties that return to Him because of the properties of the Level, these are: the Necessity of His Be- ing through His Essence, the judgment that He is Independent of the cosmos, His obligating (jab) Himself to help the faith- ful through mercy, and all the attributes ¶ God and the cosmos, independence and poverty, or Lordship (rubiibiyya) and servanthood (al-‘ubiidiyya). All the other - a levels have to do with the various modal]- its tor the properties which elie ities that tie these two basic levels to- qu

3scan page 220 196 ¶ Hermeneutics ¶ Had God willed, He would have given each person knowledge of the causes of his felicity and explained to him the proper way for him to pursue. However, He only willed to send to each community a messenger of their own kind, not of an- other kind. He placed the messenger be- fore them and commanded them to fol- low him and to obey him, as a trial from Him, in order to set up an argument against them because of His precedent knowledge concerning them. . . . ¶ The vicegerent of the people is a son of their own kind since that is more annoying to their souls; Were he not one of them, they would declare his truthfulness, for they would have no envy toward other than their own kind.

4words, “God is, and nothing is with Him,” is one of the sciences of reason, perceived by consideration. ¶ The knower of this last kind—the sci- ¶ 169 ¶ scan page 194 170 ¶ Epistemology ¶ ence of mysteries—knows and exhausts all sciences. The possessors of the other sciences are not like that. So there is no knowledge more noble than this all- encompassing knowledge, which com- prises all objects of knowledge. (I 31.11) ¶ True knowledge is unveiled by God, without the intermediary of reflection or any other faculty. According to a saying often cited in Sufi texts, “Knowledge is a light which God throws into the heart of whomsoever He will.” ¶ Sound knowledge is not given by re- flection, nor by what the rational thinkers

5its own reasons and explanations. Explanations range from "it is in the nature of the good to do good", to Creation being a process of God knowing Himself, each answer reflecting a different aspect of Divinity. Hasidus focuses on the most essential reason, that most describes the infinite ability and unknowability of Divine paradox, beyond human grasp, reflected in the description of Nistar("hidden") for the mysical levels of Judaism. In this explanation the purpose of Creation is that "God desired a dwelling place in the lower realms" - it is man who transforms the mundane, lowest World into an abode for God's essence. In Jewish belief, its fulfilment will be revealed in the cumulation of Creation, in the era of resurrection, in the physical World. The word "desire", best summarises the essential wish, because in Kabbalistic explanation this is desire rooted in God's essence, above rationality. ¶ == New mystical tradition ==

6their Lord’s sight;[ they have their wage,” that is, in respect of their accidental perfection and every accidental affair that requires a wage, “and they have their light” (57:19), in respect of their essential perfection. “God is the light of the heavens and the earth” (24:35), while the messengers— who are the perfect, without any dispute —all say, “My wage falls only on God” (10:72 etc.), for their station gives a wage, and necessarily so. ¶ Ranking according to excellence (tafa- dul) takes place in accidental perfection, but not in essential perfection. God says, “Those messengers—some We _ have ranked in excellence above others” (2: 253). He also says, “They are degrces with God” (3:

7<bos> Derrida, and Augustine's Confessions," in Heidegger and Feminism, ed. Patricia Huntington and Nancy Holland (University Park: Pennsylvania State University Press, 2001), pp. 149-64. ¶ "Introduction: Who Comes After the God of Metaphysics?" in Blackwell Readings in Continental Philosophy: The Religious, editor John D. Caputo (Oxford: Blackwell, 2001) ¶ "What do I Love When I Love my God: Deconstruction and Radical Orthodoxy," in Questioning God, eds. John D. Caputo, Mark Dooley, Michael Scanlon (Bloomington: Indiana University Press, 2001), pp. 291-317. ¶ == 2000 == ¶ " Philosophy and Prophetic Postmodernism: Toward a Catholic Postmodernity,"American Catholic Philosophical Quarterly, 74: 4 (Autumn,

8<bos> Sabbatean break with Judaism. Ottoman Empire 1626–1676 ¶ Nathan of Gaza Prophet of Sabbatai Zevi. Israel and Ottoman Empire 1643–1680 ¶ Eastern European Baal Shem / Nistarim and other mystical circles: ¶ Elijah Baal Shem of Chelm First to be given Baal Shem title. Poland 1550-1583 ¶ Elijah Baal Shem of Worms. Founder of Nistarim mystical activists. Poland/Germany b.c.1532 ¶ Joel Baal Shem of Ropshitz ¶ Adam Baal Shem. A teacher of the Besht ¶ Abraham Gershon of Kitov Brody Rabbinic Lurianic circle before becoming Besht's brother-in-law. Ukraine, Israel c.1701-1761 ¶ Baal Shem of London (Hayyim Samuel

9that he knows God, but that is not cor- rect, since a thing cannot be known ex- cept through positive attributes of its own self, but our knowledge of this is impossi- ble, so our knowledge of God is impossi- ble. So Glory be to Him who is known only by the fact that He is not known! The knower of God does not transgress his own level. He knows that he knows that he is one of those who do not know. (II 552.12) ¶ The potential infinity of the objects of human knowledge goes back to the fact that the creatures have already been “taught” this knowledge, for it is latent in the cosmos through God’s nearness or self-disclosure to all things. Since we already know everything, coming to know is in fact a remembrance or recol- lection

10the object of man’s knowledge of God is the declaration of the Unity of the Divinity (tawhid al- ulitha), that which is named “Allah,” not the tawhid of the Essence, since the Es- sence cannot be known at all. Hence the knowledge of Allah’s tawhid is a knowl- edge of reflective proofs, not a knowledge of unveiled witnessing, since knowledge of tawhid can never be acquired through tasting. It becomes connected to the lev- ¶ els. (II 618.15) ¶ Reason versus Unveiling ¶ Ibn al-‘Arabi usually mentions the great al-Ghazali with praise, calling him one of “our companions.” Sometimes, however, as in the first passage quoted above, he criticizes him for entering into the arena of theological and philosophical reflection.' In another passage

11explains and enlivens the Kabbalistic level of Torah interpretation. This distinctive ability to bring Kabbalah into intellectual and emotional grasp, is only one of the characteristics and forms of Hasidic thought. The more involved Hasidic writings use Kabbalah extensively, according to their alternative paths within Hasidism, but only as a means to describe the inner processes of spirituality, as they relate to man's devotional life. The spiritual contribution of the range of Hasidus avoids the concerns that traditionally restricted Kabbalah, and for the first time, offered the whole population access to the inner dimensions of Judaism. ¶ == Overview in historical context == ¶ The new interpretations of Judaism initiated by the Baal Shem Tov, and developed by his successors, took ideas from across Jewish tradition, and gave them new life and meaning. It especially built upon the mystical tradition of Kabbalah, and presented it in a way that was accessible for the first time by all

12of that, and flowed with it. Letter to Hitler: “Dear Sir, In 1932 in the Ider Cafe in Berlin, on one of the evenings when I made your acquaintance and shortly before you took power, I showed you roadblocks on a map that was not just a map of geography, roadblocks against me, an act of force aimed in a certain number of directions you indicated to me. Today Hitler I lift the roadblocks I set down! The Parisians need gas. Yours, A.A. — P.S. Be it understood, dear sir, that this is hardly an invitation, it is above all a warning.”[201] That map that is not only a map of geography is something like a BwO intensity map, where the roadblocks designate thresholds and the gas, waves or flows. Even if Artaud did not succeed for himself, it is certain that through him something has succeeded for us all.

13and the actual situation. Hence he climbed the pulpit and recited, “Mu- hammad is naught but a messenger, mes- sengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels?” (3:144). So he whose illusions had overcome him came back to his senses, and then the people knew the excellence of Abu Bakr over ev- eryone else. Hence he was worthy of the imamate and being given precedence. No one swore allegiance to him aimlessly. And no one failed to swear allegiance to him except those who were ignorant of the same thing in him of which they were ignorant in the Messenger of God. (III 371.27) ¶ scan page 349 Safety in Servanthood ¶ Worship Through Free Will Offerings

14<bos>Classicism refers to form-matter relation, or rather a form-substance relation (substance is precisely a matter endowed with form). Matter is organized by a succession of forms that are compartmentalized, centralized, and hierarchized in relation to one another, each of which takes charge of a greater or lesser amount of matter. Each form is like the code of a milieu, and the passage from one form to another is a veritable transcoding. Even the seasons are milieus. Two coexistent operations are involved, one by which the form differentiates itself according to binary distinctions, the other by which the formed substantial parts, milieus or seasons, enter into an order of succession that can be the same in either direction. But beneath these operations, the classical artist hazards an extreme and dangerous adventure. He or she breaks down the milieus, separates them, harmonizes them, regulates their mixtures, passes from one to the other. What the

15<bos>E-Tajheez wa Takfeen ¶ Payam-E-Eid ¶ Sunni Bedari Alarm ¶ Jawaz-E-Milad-Un-Nabi in English and Urdu ¶ Huzoor Ne Apni Ankhoan Se Khuda ko Dekha(At the time of Meraj) ¶ Marajul Bahrain ¶ Tazkera-E-Gareeb Nawaz ¶ Ashab-E-Kahaf ab bhi zinda hain ¶ Jawaz-E-Taqleed ¶ Tohafa-E-Ghousavi Hajiyoan ke liye ¶ Hindustan aur Hum ¶ Shatihaat-E-Ghousi

16<bos>[caravansarai, 2011-02-09] a new thread begins: ¶ http://www.youtube.com/watch?v=2tByhkaVcyE

17<bos>[sufis_without_borders, 2011-01-05] a new thread begins: ¶ Do you have an opinion on the Gospel of Judas? ¶ Mu

18<bos>[caravansarai, 2010-08-08] a new thread begins: ¶ Peace all, ¶ I thought I'd report back regarding my last engagement with the

19<bos>[caravansarai, 2010-08-08] a new thread begins: ¶ Peace all, ¶ I now believe it is time to launch the Message to the Masses

20<bos>[caravansarai, 2010-10-31] a new thread begins: ¶ http://www.youtube.com/watch?v=oa4BZOVGkSY

21<bos>[email to palab@kcl.ac.uk, 2011-01-07] Subject: PALab posting All meetings are shifted by +1 hour ¶ palab mailing list on the King's College London mailing list system.

22<bos>[goddesschristians, 2011-12-26] a new thread begins: ¶ http://thegoodgarment.wordpress.com/2011/12/25/the-lady-who-descends/ ¶ Merry Christmas, Goddess Christians

23<bos>[sufis_without_borders, 2011-08-13] a new thread begins: ¶ http://www.youtube.com/watch?v=jw0puAME80c ¶ Ramadan kareem :)

24<bos>[imase, 2010-12-28] a new thread begins: ¶ SLM all, ¶ I'm a bit on the game I guess, I imagine this has been discuss

25<bos>[email to iman.poernomo@gmail.com, 2011-01-07] Subject: PALab posting All meetings are shifted by +1 hour ¶ palab mailing list on the King's College London mailing list system.

26<bos>[sufis_without_borders, 2010-07-11] a new thread begins: ¶ http://www.youtube.com/watch?v=YhVSJecydw8

27<bos>[webork, 2011-07-03] a new thread begins: ¶ Peace all, ¶ A year ago I'd spam the Caravanserai with this -- m

28<bos>[email to PALab research group, 2009-03-10] Subject: Re: PALab posting Summary of the CREST meeting ¶ palab mailing list on the King's College London mailing list system.

29<bos>[email to Ravinder Singh Zandu, 2011-03-15] Subject: Not at work today ¶ Hi ravinder I'm resting at home today (due to simple exhaustion) ¶ I will be in thursday could talk then at 4 Sent from my BlackBerry® wireless device

30<bos>[email to correspondent, 2010-12-21] Subject: Not able to come in today ¶ Usual consultation hours will recommence with restart of uni. ¶ Best ¶ Iman Sent from my BlackBerry® wireless device