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(Ibn Al-Arabí)
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"When God opened the door for him, Ibn 'Arabi found that
"Cuando Dios abrió la puerta para él, Ibn 'Arabí descubrió que él había
heredado todas las ciencias de Muhammad. Entre estas ciencias estaba
el conocimiento de que nadie después de él -excepto Jesús al final de
los tiempos- sería el heredero plenario de Muhammad. Fue esta
revelación lo que le permitió verse a sí mismo como el Sello de la
Amistad Muhammadiana, es decir, la última persona para actualizar el
modo específico de amistad que resulta de la encarnación de la
plenitud del paradigma establecido por Muhammad."
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"Know that the reason for this verse is that when God
informed me that I was the Muhammadan Seal in the city of
Fez - I think it was in 594[45 ]- He showed me the mark [of
this Seal] between my shoulders;[46] I could see both it and
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"We have, for example, his statement that 'I am without any
doubt-the Seal of Sainthood, in my capacity as heir to the
Hashimite and the Messiah'. 18 Again. in a poem from the
Diwan he declares:
'I am the Seal of Saints, just as it is attested
That the Seal of the Prophets is Muhammad:
The Seal in a specific sense, not the Seal of Sainthood in
general.
For that is Jesus the Assisted'. I9"
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Traducción:
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"THE MI'RAJ"
"This light vision is a kind of foretaste of his great journey
of light; in 594 AH at the age of 33, Ibn 'Arabíi was taken
on one of the most extraordinary journeys of all: the
ascension (al-mi'raj). Ibn 'Arabi wrote a book named Kitab
al-Isra (Book of the Night Journey) immediately after this
spiritual experience. Some sections of Futuhatt and Risalat
al-Anwar (Epistle of Light) also elaborate the hidden
meaning of these ascensions. It is quite interesting that Ibn
'Arabi's (the Muhammadan heir) ascension is an exact and
faithful replication of the Prophet Muhammad's ascension;
while the Prophet's ascension took place bodily, his
ascension was a dream, vision of a heart or the vision of
forms. These divine events are determining the way
forward for his ultimate role as the Seal of Muhmmadian
Sainthood. Ibn 'Arabi tells us that in 594 AH, in Fez Allah
laid bare to him its true import and showed him the signs of
his function. In al-Futuhatt al-Makkiyya Chapter 43 starts
with an open claim to the Seal of Muhammadian Sainthood,
he says:
I am the Seal of Sainthood without any doubt, by virtue of
the inheritance of the Hashimite, along with the Messiah
(… Elmore, "Islamic Sainthood" 56)."
Traducción:
"EL MI'RAJ"
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El Gran Rabino Iluminado Simeón ben Yojai dice del Profeta Moisés:
siguientes Palabras:
En "Aion", Jung, citando el Zóhar, dice que "la Columna Central" del
Árbol de la Vida es "el Mesías" o "Metratón".
"I marveled at my Affair (...) that there was none but me!"
Traducción:
"Me maravillé de mis Bodas (...) que no había nadie más que yo!"
Las palabras de Jung: "O yo era como el Rabí Simón ben Jochai, cuyas
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Vi que los Rayos del Sol iluminaban con una Luz muy Potente y
Resplandeciente las ramas de la copa de un Árbol que estaba atrás del
muro de la cabecera de mi cama. Pude darme cuenta que esta Potente
Luz era la unión de dos Haces de Luz del Sol que provenían de
distintos lugares.
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Traducción:
"Es costumbre entre los Maestros de los Estados espirituales (...) que
cuando ellos perciben una deficiencia en algún asunto en uno de sus
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"As a Muslim, Ibn al-'Arabi shares similar views. The role of Jesus in
his life is significant and unique. At the core of Ibn al-'Arabi's writings,
lies the idea of the 'Seal of the Saints' and all other concepts are but
facets of it.4 Michel Chodkiewicz, a French philosopher, explains this
doctrine extremely well in his book, Seal of the Saints. The doctrine
dictates that there are three Seals. The first seal is the Seal of the
Prophets who is Muhammad. The second seal is the Seal of the general
Sainthood, who is Jesus Christ. The last seal is the Seal of the
Muhammadan Saint, who is Ibn al-'Arabi himself."
De todo Corazón,
Para toda la Pobre Humanidad Doliente,
Luis Bernardo Palacio Acosta
Bodhisattwa del V.M. Thoth-Moisés
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