This pre-eminence of the Creative Feminine as epiphany of divine Beauty was expressed in admirable paradoxes she was apprehended on the metaphysical plane of eternal birth and on the plane of second birth, the birth which by modeling the mystic’s being on this preeminent Image, causes the supreme secret of spiritual life to flower within him. Sometimes Ibn ‘Arabi seizes upon simple lexicographical or grammatical facts, which for him are not inoffensive matters of language but disclose a higher metaphysical reality, and treats them with the methods of a highly personal philology, which may well baffle a philologist but are eminently suited to the detection of symbols.

In a hadith of the prophet, he notes a grave breach of grammatical convention: in disregard of a fundamental rule of agreement the feminine outweighs the masculine in the sentence. This is the point of departure for remarks which were to be amplified by the commentators. Ibn ‘Arabi points out that in Arabic all terms indicating origin and cause are feminine. Thus we may assume that if the sentence attributed to the Prophet is grammatically incorrect, it is because the Prophet wished to suggest that the Feminine is the origin of all things. And indeed the origin or source of anything is designated in Arabic by the word umm, “mother.” This is the most striking case in which a lexicographical fact discloses a higher metaphysical reality.

–Henry Corbin (Alone with the Alone)


What I like about the following passage is that it speak very much of my nearest and dearest and her philosophy. Yet, as far as I am aware she has never read this passage. What I like about such passages is it is written by someone who knows that which they write of. It is also a window into many perspectives, so from a purely just wanting to learn stance, this is an interesting exploration of tradition. As such with an open mind, I think any one of any spiritual or not background when facing the big questions in life…can enjoy the passage…


All actions bear fruit of one kind or another whether we are aware of those fruits or not. To every action there is a reaction, and this principle j not only a law of classical physics but also holds true morally and cosmically. That is what the traditions that came from India call the law of karma. Our good acts bear positive fruit even if not immediately, and our evil acts have negative consequences that boomerang upon us sooner or later. The great moralist Persian poet who lived in the thirteenth century, after whom Ralph Waldo Emerson named one of his most famous poems, that is, Sa‘di, said:

Do a goodly act and cast it into the Tigris River,
For God will recompense thee in the desert.

The spiritual person who seeks the Garden, however, performs an jet of goodness not for the sake of recompense but because of goodness tself, leaving the rest in the Hands of God. To be able to have the cor¬rect spiritual attitude toward action, one must become detached from 3e fruits of action. Detachment is a cardinal virtue required before :ne advances on the path. One must act for the sake of the Truth and a total detachment from the fruits of the act. This is of course much more easily said than done. There is a famous story in the Mathnawi of Rumi that epitomizes the correct spiritual attitude toward selfless and detached action. It begins with the verse:

Learn from ‘All sincerity in action,
Know that the Lion of God is untainted by blemish.

In a battle ‘Ali confronted a powerful enemy and after a fierce fight was able to throw the enemy to the ground and sit on his chest with his sword drawn. At this moment the enemy warrior spat in ‘Ali’s face, whereupon ‘Ali immediately disengaged himself and abstained from delivering a blow with his sword. The enemy warrior, who was an idol worshipper, had never seen such an event. He became agitated and asked ‘Ali why he had not killed him. The response of ‘Ali, which in the verses of the Mathnawi constitutes one of the masterpieces of Sufi poetry, was that ‘Ali was fighting at first for the preservation of the Truth, but once the enemy warrior spat in his face ‘Ali became angry, and he would never react on the basis of anger and certainly not get into a battle or slay someone for personal or selfish reasons. In Rumi’s words,

‘Ali responded:
Said he, “I wield the sword for the sake of the Truth,
I am the servant of the Truth not the functionary of the body.
I am the lion of the Truth, not the lion of passions,
My action does witness bear to my religion.”

‘Ali is said to have been the founder of spiritual chivalry (futuwwah
in Arabic and jawanmardi in Persian), and this story bears witness to what constitutes the very essence of chivalry, namely, sincere and de¬tached action devoted to a noble cause. Chivalry combines action with selflessness, actions devoid of worldly motifs or tainted by vices such as anger, covetousness, lust for power, or thirst for revenge. It is far from accidental that in Islam orders of chivalry became integrated into cer¬tain schools of Sufism and that within the Sufi tradition it is expected that those who aspire to march upon the path to the Garden of Truth possess the virtue of chivalry.
There is much talk of jihad today, both in the West and among cer¬tain Muslim extremists, most of whom are unaware of their own tradi¬tion. The word jihad means not war but exertion in the path of God. And then there is, according to a well-known saying of the Prophet, the inner or greater jihad, which is the constant battle of the followers of the spiritual path to correct the imperfections of their soul and make it worthy of inhabiting the Garden. This is the highest form of inner action. There is also the lesser jihad, which can include war to defend oneself, one’s family, one’s nation, and one’s religion. From the spiritual point of view, however, even this kind of jihad must be selfless, detached, and not caused by anger or hatred. The fact that this story about‘Ali takes place on a battlefield, as does the great Hindu classic the Bhagavad Gita, demonstrates that selfless and detached action must extend to even that most trying and violent form of human action that is war.
Detachment from the fruits of one’s actions is not unrelated to the Chinese doctrine of wu-wei, that is, to act without acting.Our ordinary actions plunge our souls into the cosmic chain of actions and reactions, or the chain of karma, as the Hindus would say. But that is because of our attachment to the fruits of our actions and the loss of the contem¬plative spirit, which reduces the soul to a substance that identifies itself solely with acts rather than with being, with preference for action over contemplation. But to act without acting requires also

that one die before dying, as asserted in the famous Prophetic tradition, “Die before you die.” It means to detach our will from our passions and impetus toward external actions and surrender it to God. The sage acts without acting like a lamp that illuminates its surroundings by simply existing.
The sage contemplates and lives in the dimension of inwardness and by virtue of that interiority has a sympatheia with the inner reality of other beings and then acts upon them in the deepest sense without external action. The sage demonstrates in his or her reality the precedence of
being over all external accidents and the priority of contemplation over action. But the sage nevertheless does act, and his or her acts are selfless, detached, and based upon sincerity, goodness, compassion, and truthfulness.

Only by becoming hollow (empty of self through submission to the Divine Will) can the reed-pipe sound its plaint of love as the Breath of its Maker (the Breath of Compassion, nafas rahmani) blows through it again, thereby re-creating its ac

hingly beautiful melody of love in an act of mysterious intimacy. Through such sweet surrender, faith experiences Truth as Presence and develops the existential certitude that the transcendent essence of our existence is nothing less than divine. The intellect, by contrast, is the repository of the transcendent foreknowledge of this truth (aletheia, suggesting “not forgetting” or awareness), inscribed within our hearts and recollected – by grace – in moments of tranquility. This recollection (anamnesis or “re-minding”) is the intimate access of our deepest perception into the mysterious heart of transcendence.

The relationship between faith and intellect can also be understood in terms of the relationship between communion and sacrament: the pining for mysterious intimacy through communion and the intimate recollection of mystery through sacrament. Faith proceeds from the intimate center or “heart” of our being and is rooted in communion, while the intellect is a relationship to the mysteries of revelation, interpreted by the “eye of the heart” sacramentally. At its highest level, faith functions as the intellect through its openness to the intimacy of immanence. This openness to intimacy is the source of our awareness of our communion with the Divine, that the spiritual substance of our innermost heart is itself divine and is thereby the source of our certitude and felicity. Correspondingly, at its highest level, the intellect functions as faith through its openness to the mystery of transcendence. This openness to mystery is the source of our awareness of the sacramental nature of creation as a continual revelation, that each moment and every atom is a unique and sacred radiance of the Divine, “the Truth whose theophanies are never repeated” (Nasr).

Doing the right thing is always a good thing; keeping the peace; maintaining the status quo; remaining calm, collected when everybody around you is panicking or losing their minds. A snake is a snake though; it will eventually always bite y

ou no matter what you do. In life some people are snakes. Sometimes then, doing the right thing is refusing to pick up the snake. Allowing the snake to continuously bite you, (because you are helping and forgiving the snake or person) is foolish. How is the snake to grow and learn if it is allowed to continue to bite you? How can the snake move on, grow and become more than a snake if all you are doing is allowing that person to bite you? Being the better person, parent, child, teacher and student does not always blindly mean subservience and servitude or giving. One can be giving by being harsh. Too much sugar and a child will rot its teeth. One does not allow a child to rot their teeth simply because they want to, by ingesting large quantities of candy. Allowing an abusive sociopathic personality to continuously abuse you is not the correct way. The correct way is to remove one’s self. So that the sociopath, be they parent or child..or whatever relationship so that they may stop. Without oxygen a fire will not burn. Have the Wisdom of Solomon and demonstrate that you will cut up the child; because you love your abuser, and refuse to let them abuse you. Love is submission to God, not to selfishness and self-interest.
Hesed, Gevurah, and Tiferet
Theosophical Kabbalah, part 4

The second triad in the tree of the sefirot is that of hesed, gevurah, and tiferet, or lovingkindness, judgment, and harmony. This triad is probably the easiest to understand, and I

often begin with it when teaching beginning students, though there are many subtleties within it (as within all of the sefirot) as well.

I sometimes express the dynamic relationship between hesed and gevurah in terms of human relationship. We might suppose that all we want in the world is more hesed, more lovingkindness, and a person should try to cultivate and express as much of it as possible. Often, that may be true. But imagine a relationship in which one partner is always full of hesed, doing everything for the other partner, not caring for his/her own needs, and trying, all the time, to help, nurture, feed, support, guide, provide for, and generally love the other. Quickly, such a relationship will become dysfunctional. Eventually the other partner will form a dependence on the first one, or will feel smothered, or will yearn for self-expression and some degree of self-sufficiency. A relationship in which separateness is completely lost is not a healthy relationship. So even in the case of two lovers, gevurah — restraint, holding back — is necessary.


My mercy equals that of a hundred fathers and mothers; Every soul that is born is amazed thereat. Their mercy is as the foam of the sea of my mercy;
It is mere foam of waves, but the sea abides ever!

What more shall I say? In that earthly shell There is naught but foam of foam of foam of foam!

God is that foam; God is also that pure sea for His words are neither a temptation or a vain boast.
Plurality and Partial Evil, though seemingly opposed to Unity, subserve

Good. The story is now concluded, with its ups and downs, Like lovers’ musings, without beginning or ending.

It has no beginning , even as eternity,
Nor ending, for ’tis akin to world without end. Or like water, each drop whereof is at once Beginning and end, and also has no beginning or end.

–Rumi (Masnavi)