Transpersonal Dimensions in Islamic Spirituality

The Sufi tradition that arose within Islam describes a compelling and varied map of the self and its transformations. Over the span of a millennium of practice and discourse, Sufis have explored and detailed the stages of the journey of selftransformation towards their ultimate aim of union with the One. Their models of the spiritual journey and of the emergent transpersonal self, extensively contextualized in phenomenology, epistemology, theology and ontology, offer singular insights into a richly detailed holistic psychology of self-realization and the making of the complete human

Transpersonal Dimensions in Islamic Spirituality

The Sufi tradition that arose within Islam describes a compelling and varied map of the self and its transformations. Over the span of a millennium of practice and discourse, Sufis have explored and detailed the stages of the journey of selftransformation towards their ultimate aim of union with the One. Their models of the spiritual journey and of the emergent transpersonal self, extensively contextualized in phenomenology, epistemology, theology and ontology, offer singular insights into a richly detailed holistic psychology of self-realization and the making of the complete human

The Ruins Of Love : Ibn ‘Arabi’s Poetics of Perplexity

Abstrak : Muhyiddin Ibn ‘Arabi terkenal dengan karyanya yang banyak dan meliputi hampir setiap subjek, termasuk teologi, kosmologi, hukum, filsafat dan ilmu-ilmu mistis, sekitar 350 karya. Apa yang kurang dikenal adalah kenyataan bahwa ia juga seorang penyair luar biasa dan berbakat, dengan beberapa ribu puisi. Jika ia menjelaskan secara detail fenomenologi dan penafsiran ontologis pengalaman mistik dalam karya- karya seperti Futūhāt al-Makkiyya, maka dalam puisinyalah ekspresi gairah cinta-Nya untuk yang tercinta terungkap dalam aspek kemanusiaan yang menyeluruh. Kondisi seseorang yang melalui keterpisahan menuju penyatuan, tauhid, yang diungkapkan melalui puisinya menjadi sangat hidup, melintasi berbagai macam kebahagiaan dan kehilangan yang disadari benar oleh sang pecinta untuk yang tercinta ini dapat ditemukan dalam segala hal, namun tidak dapat dicakupi oleh apapun, juga tidak pernah dimiliki.Kata kunci : Puisi, ketakjuban, cinta, yang tercinta, Tarjumān al-Ashwaq, Nizam, Ka’bah Abstract : Muhyiddin Ibn ‘Arabi is renowned for his voluminous output of works on almost every subject, including theology, cosmology, jurisprudence, philosophy and the mystical sciences, numbering some 350 works. What is less known is the fact that he was also a prodigious and talented poet, with an output of several thousand poems. While he describes in great detail the phenomenology and ontological exegesis of his mystical experiences in works such as the Futūhāt al-Makkiyya, it is in his poetry where the expression of his passionate love for his beloved is revealed in its full humanity. The condition of one who has passed from separation to union, tawhid, is revealed through his poetry to be intensely alive, traversing the full range of bliss and loss that lovers know all too well, for his beloved is to be found in every thing, yet cannot be contained by any thing, hence never to be possessed.Keywords : Poetry, perplexity, love, beloved, Tarjumān al-Ashwāq, Nizam, Ka’b

The Epistemology Of Heart-Mind In The Spiritual Teachings Of Muhyiddin Ibn ‘Arabi

Abstrak : Ibn ‘Arabi menawarkan kerangka pikir yang unik dalam menjelaskan struktur ilmu. Epistemologinya bersandar pada prinsip kesatuan wujud, dan bahwa semua pengetahuan adalah berasal dari Wujud yang dimiliki oleh Wujud melalui penampakan Dirinya. Manusia merupakan cermin dari penampakan Diri tersebut, yang di dalamnya terdapat satu fakultas sebagai pusat pengalaman manusia, yaitu hati (qalb). Melalui interaksi dengan pikiran, refleksi dan imajinasi, Ibn ‘Arabi menawarkan model epistemologi yang kokoh yang menjelaskan kerja pikiran dalam menciptakan keyakinan terhadap Tuhan. Ia (The Real) hadir dalam tataran potensi tertinggi manusia, sebagaimana Ia hadir setiap saat dalam hati, pada kondisi yang disebut sebagai maqam yang tak bermaqam. Jika pendekatan post-modern sangat menekankan epistemologi yang memperkuat status multiplisitas ontologis mereka, ada paradigma yang berkembang yang mengusung visi kemanusiaan yang utuh melibatkan kesatuan tubuh, pikiran dan ruh. Epistemolgi Ibn ‘Arabi lah yang sanggup mewakili perkembangan ini dan merumuskan struktur yang abadi dan proses yang mencakup kecakapan manusia untuk sadar dan merasakan.Kata kunci : Kehadiran, Hati, Kesatuan wujud Abstract : Ibn ‘Arabi offers a unique framework for explaining the structures of knowledge. His epistemology is referenced within the Oneness of Being (wahdāt al-wujūd), and all knowledge is ultimately the knowledge that the Being has of Itself through Its own self-disclosure. The human form mirrors this self-disclosure, and within this form he situates the center of the human experience in the faculty of the heart (qalb). Through interactions with the faculties of mind, reflection and imagination, he provides a robust model for an epistemology that explains the workings of mind and the creation of the many beliefs about God. He intimates at the highest human potential which is the immediate perception of the Real as It appears to the heart in every moment, a condition of complete union known as the ‘Station of No Station’. The demands of post-modern thought insist on epistemologies that honor relativism by granting the multiplicity their ontological status. Additionally, the emergent paradigm suggested by integral studies suggests a holistic view of human development that builds on a vision of integrated body, mind and spirit. Ibn ‘Arabi’s epistemology is singularly capable of addressing these issues as he outlines the timeless structures and processes that comprise human sentience.Keywords : Presence, Heart, Oneness of bein

Introduction to the History of Cyprus

Open University of Cyprus, Ministry of Foreign Affairs (Republic of Cyprus