Ibn al-'Arabi

1165 - 1240

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on anguish, appearance, divinity, eternity, existence, experience, god, knowledge, maxims, meaning, names, nostalgia, reality, and relatives

The Names . . . have existed from all eternity: these Names are designated as "Lords" (Arbab), who often have all the appearance of hypostases though they cannot strictly be defined as such. We know them only by our knowledge of ourselves (that is the basic maxim). God describes Himself to us through ourselves. Which means that the divine Names are essentially relative to the beings who name them, since these beings discover and experience them in their own mode of being. . . . Thus the divine Names have meaning and full reality only through and for beings . . . in which they are manifested. Likewise from all eternity, these forms, substrate of the divine Names, have existed in the divine Essence (A 'yan thabita). And it is these latent individualities who from all eternity have aspired to concrete being in actu. Their aspiration is itself nothing other than the nostalgia of the divine Names yearning to be revealed. And this nostalgia of the divine Names is nothing other than the sadness of the unrevealed God, the anguish He experiences in His unknownness and occultation.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 114-115

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on economics and understanding

All these are matters that cannot be taught uniformly to all, because each man is the measure of what he can understand and of what, in accordance with the "economy" of esoterism, it is fitting to set before him.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 88

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on awareness, fame, god, guidance, respect, and sufi

All those among the Sufis who had no visible murshid (guide), that is, an earthly man like themselves and a contemporary, called themselves Uwaysis. One of the most famous was abu'l-Hasan Kharraqani (d. 425/1034), an Iranian Sufi, who left us the following saying: I am amazed at those disciples who declare that they require this or that master. You are perfectly well aware that I have never been taught by any man. God was my guide, though I have the greatest respect for all the masters.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. pp. 32-33

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on authority and guidance

Each person is oriented toward a quest for his personal invisible guide, or . . . he entrusts himself to the collective, magisterial authority as the intermediary between himself and Revelation.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 33

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on biography, day, life, proof, strength, and teaching

He who is the disciple of Khidr possesses sufficient inner strength to seek freely the teaching of all masters. Of this the biography of Ibn 'Arabi, who frequented all the masters of his day and welcomed their teachings, offers living proof.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 67

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi

The total being is the union of this Lord and of His vassal. The two dimensions refer indeed to the same being, but to the totality of that being; one is added to (or multiplied by) the other, they cannot negate one another, one cannot be confounded with, or substituted for the other.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 209

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on divinity, eternity, inclusion, individuality, and present

The totality of our being is not only the part which we at present call our person, for this totality also includes another person, a transcendent counterpart which remains invisible to us, what Ibn 'Arabi designates as our "eternal individuality" - our divine name.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 173

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on children, christ, compassion, death, divinity, eternity, heart, inspiration, investment, nature, secrets, soul, and spirituality

Indeed as Jalaluddin Rumi also says, each of our eternal individualities is a word, a divine Word, emitted by the Breath of Divine Compassion. When this Word penetrates the mystic's heart... that is, when the "secret of his Lord" unfolds to his consciousness, when divine inspiration invests his heart and soul, "his nature is such that there is born within him a spiritual Child (walad ma'nawi) having the breath of Christ which resuscitates the dead."

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 172

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on beginning, death, direction, divinity, faith, knowledge, spirituality, vision, and world

When the Divine Being is epiphanized to the believer in the form of his faith, this faith is true. He professes this faith in this world. But when the veil is lifted in the other world, the knot ('aqd), that is to say, the dogma ('aqida) which binds him to his particular faith, is untied; dogma gives way to knowledge by direct vision (mushahada). For the man of authentic faith, capable of spiritual vision, this is the beginning of an ascending movement after death.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 205

Contributed by: Zaady

A Quote by Abu Bakr Muhammad Ibn al-`Arabi on awareness, divinity, god, love, soul, and spirituality

God epiphanizes Himself to the soul according to the essence of that soul, which is at once physical and spiritual. Then the soul becomes aware that it sees God, but through Him, not through itself; it loves only Him, not through itself, but in such a way that it is He who loves Himself; it is not the soul which loves Him; it contemplates God in every being, but thanks to a gaze which is the divine gaze itself. It becomes aware that He loves no other than Himself; He is the Lover and the Beloved, He who seeks and He who is sought.

Ibn al-'Arabi (1165 - 1240)

Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 332, quoting "Futuhat"

Contributed by: Zaady

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