Volume 12. December 2011 Transcendent Philosophy
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The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 23 In the seventh discourse the deceitfulness of Satan even towards those who are intelligent is discussed. This story is a clear emphasis on the essential point that even individuals, who are very intelligent, are the subject of the deceits of Satan. However, the intelligent spiritual wayfarer by “seeing” the reality of Satan’s deceit is saved from being afflicted by it. Not-seeing reality is due to the love of objects. The role of supplication and need for attaining the rank of ‘ayn al-yaqin is also analyzed in this discourse. By comparing the different degrees of the rank of ‘ayn al-yaqin, which arises through intuitive knowledge, in the link sections and discourse seven and eight, Rumi discusses the sole attention of the scholars of the exoteric sciences, regardless of religious or secular, to the exoteric signs and effects, which does not lead to the attainment of union with Reality (haqiqat). The understanding of the philosopher and the theologian of reality, is only achieved through the rational sciences, as such it is incapable of seeing reality, such as the difference between Fakhr Razi and ‘Attar and Rumi. This issue is a discussion on the constant historic battle between theologians and the scientists of the exoteric sciences with mystics in the history of human thought. Discourse eight is about the seekers of wisdom (hikmat) and certainty (yaqin) who on the path of spiritual wayfaring are confronted with the scholars of the esoteric and exoteric sciences, and only if they can see the essence, through distinguishing between right and wrong with the aid of the guidance of the Divine saints and Divine aid they come to discover the reality of yaqin. The believer who is a lover and is constantly after Qur’anic wisdoms, discovers this wisdom through the aid of the truthful guide (murshid), and becomes joyful. As one cannot go on a distant journey without a ride, without knowledge, deeds and the companionship of Divine friends, journeying on the path towards Haqq is also impossible. 3. The third block is comprised of discourses nine to twelve and its theme is “haqq al-yaqin” and “friendship with the Beloved (God)”. This is the most supreme stage of Book Two. Discourse nine is about the “stage of serenity (itminan)”, “the importance of the existence of 24 Mahvash Alavi prophets and Divine saints”, “the attributes of the pir” and the stage of “seeing Allah”. This discourse is the beginning of the rank of haqq al- yaqin, which is attained by the perfect human. The contrast between the certainty of those who are astray and prophets and Divine saints is amongst the other issues that are analysed in this discourse. Pir, murshid, or the perfect human (insan-e Kamil), other than essential necessity is the complete manifestation of the Divine. In this discourse the relationship between the perfect human and God is “the union between the manifestation and the manifested”. Based on discourse ten, the human spirit does not reach spiritual perfection from acquired knowledge (‘ilm husuli), however, religious wisdom which is illuminated by the Divine light delivers the human being to the peak of the skies of spiritual perfection. ‘Ilm al-yaqin is the introductory stage to attaining haqq al-yaqin. Amongst the signs of spiritual wisdom is revealing the path towards Allah, causing positive existential transformation, patience and chivalry. In the central section of this discourse annihilation and subsistence in Allah and the quality of the rank of haqq al-yaqin of the perfect human is proven. Besides being a connector between the previous three sections and the next three sections, this section itself is a combination of stories and teaching segments. While in sections 2 and 5, Ibrahim Adham has been described as an example of Divine saints and those who possess the rank of haqq al-yaqin, in section four, which is the central section of this discourse, through explaining the general meaning of the perfect human and some of her/his degrees and the nature of her/his relationship with Allah and his dominance over the firmaments, the universality and the necessity of the concept and existence of the perfect human and her/his place in the world of phenomena is established. There is emphasis in this section on the golden rule of Islamic mysticism that there is only one infinite and unlimited “being”, and all that which is limited and multiplicity, are phenomena and not “being”. In discourse eleven, the contrast between the Divine saints and the people of the world, the deep and mutual relationship of friendship and love between God and Divine saints, the lack of understanding and the The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 25 misunderstanding of people towards the Divine saints and the special benevolence of Allah towards his friends are discussed. In the initial story, the benevolence of Allah, in the second story the high rank of Divine saints, in the third story the submission of the firmaments to the call of the vicegerent of God (wali al-Haqq) and in the two part fourth story the different aspect of the Divine human who is “tayyar” and his spiritual superiority over others are discussed. In the twelfth discourse which is the most important part of Book Two, after a theoretical introduction in section one, through presenting different allegories such as the three part story of “Yahya (John the Baptist) and the Messiah (Jesus)”, “the tree of life”, “the quarrel of four people about grape” and “How dissension and enmity amongst the Ansár were removed by the blessings of the Prophet”, Rumi discusses the supreme rank of haqq al-yaqin and the positive, constructive and life giving role of the prefect human who has attained perfection through the Divine light, in human society. In this discourse the important and three-sided relationship between the “perfect human, God and Society” is discussed, and Divine love has been introduced as the axis of unity in society and amongst humans. This discourse is the last discourse of Book Two. Conclusion : Linear and non-linear order of Book Two of the Mathnawi In this section the way in which the two approaches of linear sequential reading and non-linear synoptic reading, and the way in which the themes of the discourses are related to each other will be analysed through parallelism. In reality the discourses of the three blocks discuss the following themes and issues in a masterful and artistic manner: the evolutionary journey of the spiritual wayfarer’s spirit from incomplete certainty to transformed and perfect certainty; the results of friendship with beings with low existential ranks and in contrast the friendship of the shadow with the sun and the perfect human as the most perfect being in the world of possibilities. 26 Mahvash Alavi The Diagram below portrays the curve the sequential movement from the lowest to the highest. The curve begins from the lowest point – discourse one- and gradually and at the same time as the spiritual transformation of the spiritual wayfarer and the perfection of the spirit moves up, and its point of perfection is portrayed in discourse twelve. The Structure and Semiotics of the Second Book of Rumi’s Mathnawi as a Whole 27 Discourse four – the final section of the first block – is primarily about not-seeing, Satan and unrighteous friends. Discourse nine is in a positive evolutionary contrast with it, as discourse nine is the beginning of the third block and is about seeing reality and friendship with God. Discourse five, is the first discourse of the second block and discourse eight is the final discourse of the second block and their primary issue is the contrast between the love of fools and wise friends and Divine saints, and seeing and not-seeing. Discourses six and seven on the one hand form the middle section of the second block of Book two and on the other hand they form the middle section of Book Two as a whole. The foundation of the structure of both discourses is based on emphasis on section 7 in each respective discourse. In section 7 of discourse six, the prophet declares an incorrect supplication as the cause of his companions illness. In section 7 of discourse seven, another companion of the prophet supplicates to the Divine court so that he does not fall into the trap of Satan, which is another form of spiritual illness. Thus, discourse seven and discourse six are in contrastive evolutionary parallelism, as in discourse six the concept of “seeking refuge in the Divine saints” is presented and in discourse seven the concept of “seeking refuge in God is presented. In both discourses the mystic in spiritual wayfaring must always seek the companionship of spiritual friends who are also journeying on the path towards Allah. This congregation is a barrier which prevents the deceitfulness of Satan from affecting them. Further, in both discourses paying attention to “signs” has been introduced as one of the important factors of success in spiritual wayfaring. As such in book two of the Mathnawi there are two systems of organizations: the system of sequential linear organization and the system of synoptic non-linear organization. 28 Mahvash Alavi Bibliography Qur’an. Eco, Umberto, A Theory of Semiotics, Bloomington, Indiana Press, 1979. Kulayni, Muhammad, Usul al-Kafi, Qum, 1360. Rumi, Jalal al-Din, Mathnawi, edited by Nicolson, R, Tehran, 1360. Safavi, Seyed Ghahreman, The Structure of Rumi’s Mathnawi Book One, London, 2006. Safavi, Seyed, G, edited, Rumi Teachings, Philadelphia, 2008. Shimmel, A, The Mystery of Number, Oxford, Oxford University Press, 1994 Endnotes 1 Numerical symbolism has been previously discussed in the first chapter and will be touched briefly again in this chapter. 2 Alavi, Mahvash, the synoptic view of Book Two of Rumi’s Mathnawi in Rumi Teachings, Safavi, S.G., 2008, Philadelphia. P 105. 3 By love bitter things become sweet; by love pieces of copper become golden; By love dregs become clear; by love pains become healing; By love the dead is made living; by love the king is made a slave. This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne? 4 Kulaini, Usul al-Kafi, vol 2, p 51 Transcendent Philosophy © London Academy of Iranian Studies Ethics in the Protection of Environment Seyyed Mostafa Mohaghegh Damad Beheshti University, Tehran, Iran Abstract Earth was bestowed upon mankind in a pure and pristine condition and sworn not to abuse and destroy this God given gift. Nonetheless, today we observe a savage abuse of its natural resources, total destruction of spaces of certain inhabitants in different parts of the world, extermination of certain species, and ultimately ruining the earth, water and the space altogether to un irreplaceable degree. Fortunately today, the environmentalists and experts are not the only one recognizing the enormity of the problem. There is a kind of rising public awareness and worldwide outrage in many parts of the world, against irresponsible behavior of certain countries and international establishments being the major cause of these destructions. The reality is that the root cause of the crisis in the modern time should be sought in man’s view and interpretation of his natural environment. In another word, the main problem is in man’s epistemology and worldview. In our opinion, the true alternative and the solution lie in return to the perception of religions towards nature and environment. Keywords: Environment, destruction of species, inhabitants, and natural resources, religious guidance(teachings), nature, spiritual conception of nature, scientific approach, culture of protection of nature. 30 Seyyed Mostafa Mohaghegh Damad Introduction Enjoining the soundness and protection of the natural environment constituted one of the most principle teachings in the history of divine religions. Faithful’s believed that on the eve of creation the Lord had pledged man not to bring corruption and ruin to the earth for which he had forsaken the Heaven. Man was sworn not to betray this trust, i.e. this pristine and pure earth. He was forewarned sufficiently against the dire repercussions of not upholding this trust. Yet, the fact is that humanity attention to this matter and the insidious calamity that has befallen it, seems to an entirely modern issue. Natural environment crisis is the main issue that preoccupies modern humanity. Ferocious and cruel approach towards nature in recent centuries which stemmed from expansionist motives [and has led to] relentless exploitation of raw materials, sea pollution because of the bitter phenomena of oil spills, slash and burn of jungles, global warming and thinning of the ozone layer, has finally roused man from the stupor of dereliction. The innocent ululation of the birds because of sumptuous hunting, the extinction of forests, and the stillness of the flying birds, the death of beautiful and colourful fish and whales, has opened the eyes and ears of the human beings so much that they are dedicating themselves to this task [ environmental protection]. It has moved his hard heart and made him to consider and find solutions the repercussions of this untenable style of living and consequence of this dominating and monopolistic way of life which seemingly considers any other life-form on the face of the earth as being insignificant. Religious leaders fell Many centuries came to pass in human life. The call of divine messengers and religious leaders fell on the deaf ears of aggressor and domineering human being. They failed turn his squandering eyes, nor tamed his cruel heart, while he continued to satiate his instincts like animals, seeking pleasures, joys and exploitations. Just as the holy Quran draws the picture of humanity at the time of Its Revelation: Ethics in the Protection of Environment 31 ”…They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,….” 1 Man finally was caught in the painful infliction resulting from his own misdeeds; the horrible perversion that he fomented himself, had made his life miserable. Corruption has appeared in the land and the sea on account of that which man’s hands have wrought… 2 Now it seems as if humanity is going through the first moments of wakefulness at the dawn of alertness, rubbing his drowsy eyes. The very eyes that had been closed in the deep slumber of heedlessness in the darkness of centuries. Fortunately today, the environment scientists and experts are not the only one recognizing the enormity of the situation. There is a kind of rising public reaction and popular protest in all inhabited parts of the planet earth. This is a promising tiding; for I believe that as long as this important issue is understood by all, and the jeopardy threatening humanity is not publicly discernible; the cries of a handful of people in form of “Green parties” would not reach anywhere and will not result in the ultimate solution, i.e. a popular mobilization of humanity; otherwise the issue shall remain buried within the conference proceedings and academic papers. In solving the problem, what is of paramount importance on which everything else depend, is to have the masses of humanity understand the problem. Then all that remains is to find the root causes and to point out on the furtive secret that conforms and complies with he sound, natural and pure disposition of human being; so that a proper solution and a logical strategy could be devised. Our time is replete with cautionary saviours in form of individuals or groups. Green parties have significant presence everywhere. Thousands of articles and books are being written and numerous screenplays and films are being made. Yet the sheer enormity and gravity of the 32 Seyyed Mostafa Mohaghegh Damad situation is such as if all these efforts are of no efficacy, and serve only as placebo for such an illness. What is the mystery behind this? It seems that the riddle of the failure lies in ignoring the causes and pursuing the results. Should we not confront the issue in a fundamental way, and reach its roots, every efforts made is like giving placebo to a patient suffering from festering infectious cyst within himself. His condition is best illustrated by an Iranian poet: Alaji Nama Kaz Delam Khoon Nayayad, Sereshk az rokham pak kardan Che Hasel? Find me a cure for no blood comes forth from my heart, What is the use of cleaning tears from my face? A major portion of the efforts exerted by the environmental activists is merely in form of environmental engineering. As if instead of solving the problem, they are wiping the statement of the problem. One group claims that if we could completely transform our means of transportation and eliminate fossil fuel as a source of energy, the problem would be totally solved. Another group also states that there are parts of the earth that are still untouched and man must abandon the polluted areas and move into virgin and sound areas to be free of corruption and pollution. While appreciating all the efforts exerted towards better care from the inhabited earth using more rational means of production, transportation and similar matters, and acknowledging fact that there should be a constant drive, effort and thought given towards achieving more useful and appropriate alternate forms of technologies and lauding the works done in this respect, we believe that in spite of their scientific and scientific prominence these accomplishments alone do not hold the key to the final solution to the problem and release from the crisis. The question still remains that why the living habitat of humanity has become so unsightly and unpleasant? Why the situation has reached a point that a group of men, now that they have polluted a part of planet earth, wish to leave that place and go somewhere else so that once again they afflict that place with the same adversity? What is the Ethics in the Protection of Environment 33 primary solution? Could an alternative be conceived that could reconcile man with his natural environment, so that he would refrain from merciless exploitation and infringement, and live peacefully embracing nature, clean and pure air and listen to the refreshing murmurs of doves, birds and fish? The root cause of the crisis in the modern time The reality is that the root cause of the crisis in the modern time should be sought in man’s view and interpretation of his natural environment. In another word, the main problem is in man’s epistemology and worldview. We hold the view that fanatical scientism, or in another words, rigid and inflexible scientific view lacking any spiritual support and interpretation and description of the world through the narrow portal of empirical science which itself is the major gift and achievement of industrial development in recent centuries, is the main factor of destruction, pollution and ruin of humanity’s natural environment. In the modern lexicon, Science has replaced “Faith” and worship of earlier human beings. It was French scientist, August Conte who first stated that the course of human knowledge has three stages: 1) Divine or Godly, 2) Philosophical or Dialectic, and 3) Scientific. At the divine stage, human being attributed all the affairs to will of God and supernatural. At the philosophical stage, human mind became capable of experimentation and abstraction and thus attributed the natural affairs to the powers that were unseen but their effects were visible. At this stage man sought actual cause or final cause for natural events. In the third stage or the scientific or investigative stage, imagination and rationality become function of observation and experience: something is valid when it could be sensed and observed. Conte believed that humanity has passed through the first two stages and has now reached the third stage. No longer would man fruitlessly clamor for things that are of no use for him, and would only deal with matters that would benefit life and would be of use. In the later days of his life, August Conte tasted the 34 Seyyed Mostafa Mohaghegh Damad yen for tenderness, and upon the basis of his philosophical convictions established a creed called Religion de l’Humanite 3 , and built a house of worship and established a series of rites of worship. He maintained that nowadays no creed would be acceptable and followed unless the scientists of the age accept it; and that the scientists have passed through the divine and metaphysical stage, and any creed that they could accept on the basis of conviction and faith inevitably must conform with empirical science. In another words, science is the future religion of human being. Conte then added that modern science could Download 5.01 Kb. Do'stlaringiz bilan baham: |
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