By Reza Shah-Kazemi
In our day whilst there's a lot strife among factions, this paintings illuminates the subject of transcendence as understood by way of the saints of the spiritual traditions: Hinduism, Islam, and Christianity.
Read or Download Paths to Transcendence: According to Shankara, Ibn Arabi & Meister Eckhart (Spiritual Masters) PDF
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Additional info for Paths to Transcendence: According to Shankara, Ibn Arabi & Meister Eckhart (Spiritual Masters)
5. Concentration and Interiorization (i) OM In Part I of the chapter emphasis was put on the transcendence of the Absolute in relation to all names referring to it; at this point it is necessary to stress the complementary dimension of immanence, in terms of which the pure Absolute is present not only in all that exists, but more importantly, from the point of view of method, in the name which sacramentally designates it. When dealing with the spiritual discipline by means of which the Absolute is realized, it is this operative dimension, deriving from the aspect of immanence, that takes precedence over the doctrinal comprehension of the aspect of transcendence, it being understood that the latter is an essential condition for engaging with the former.
Thus, all awareness, from bodily to sensible, mental, and intelligible, is at one and the same time both the absolute consciousness of the Self—in its essential nature—and also relative knowledge, in the measure that it is identified with its particular faculty, that which determines its mode of refraction: The knowledge produced by an evidence does not differ in its essential nature whether one calls it eternal or transitory. 103). , as they are instrumental in making It manifest. It appears to be transitory, as mental modifications called senseperceptions .
It is clear from this that Scripture alone is not adduced in support of this evaluation of Scripture: rather, it is consciousness of the Self, the very source and end of Scripture, that sheds light both upon the direct references to the nature of the Self, and those indirect references, in which a diversity of means and ends are mentioned, apparently contradicting the unity of the Self, but which in reality have realization of the Self as the ultimate aim; and it is this aim or summit which confers value on all that which leads to it.