Without this understanding , no teaching can lead to an efficient result , and teaching that does not awaken in those who received it a personal resonance can not provide any kind of knowledge. This is why Plato said that ” everything that man learns is already in him.” All experiences , all the external things around are indeed an opportunity to help him realize what is in himself . this awakening is what Plato calls anamnesis , which means ” remembrance “.
If this is true for all knowledge, this is even more for a higher and deep knowledge, and when the man advance to this knowledge, all exterior and sensitive resources become increasingly inadequate, until ‘ they finally lose all utility . If they can help to get close to the wisdom to some degree , they are powerless to actually acquire it and it is commonly said in India that the real guru or master is in man himself and not in the outside world , although an exterior help may be useful in the beginning to prepare man to find in himself and by himself what he can not find elsewhere, and particularly what is above the level of rational knowledge . In order to achieve this knowledge ,it s necessary to realize some states which get more deep towards the center , which is symbolized by the heart , where the consciousness of man must be transferred to make him able to reach the real knowledge.
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So there is a preparation for the wisdom which is higher than philosophy , which doesnot concern the reason, but the soul and spirit , and we can call it inner preparation , and it seems it had been the highest levels of the school of Pythagoras . It has extended its influence through the school of Plato to the neo -Platonism of the Alexandrian school , where it appears clearly again . If for this inner preparation words are still used , these could no longer be taken only as symbols for fixing the inner contemplation.By this preparation , man is led to some states that allow him to exceed the rational knowledge that he previously achieved , and as all this is above the level of reason , its was also above philosophy since the name of philosophy is always used in fact to describe something that belongs only to the reason . However, it is surprising that modern consider philosophy as if it were complete in itself , and so they forget what is higher . .
The first philosophers, especially Pythagoras , had consider their education , as being a new expression of the old ideas . There were several kinds of mysteries with diverse origins. Those that inspired Pythagoras and Plato were related to the cult of Apollo . “Mysteries” always had a reserved and secret character , the word “mystery” itself means etymologically the total silence , since things which are related to could not be expressed by words , but only taught by a silent way . But modern who ignore any other method which doesnt involve the use of words, falsely believed , that there was no teaching . We can say that this silent teaching was using figures , symbols, and other means designed to bring man to the inner states allowing him to gradually achieve the real knowledge or wisdom . This was the essential and ultimate goal of all the “mysteries” .
As for the “mysteries” that were specifically related to the cult of Apollo and Apollo himself , it must be remembered that he was the God of sun and light ,in the spiritual sense it s the source from where all knowledge , arts and sciences derive.
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Woman as Human Being
Ibn ‘Arabî views human reality as one in all human beings, males and females. The two genders are equal in respect of humanity, and that is their origin. Maleness and femaleness are contingent states in the human essence. He says: “Humanity unites male and female, and in it maleness and femaleness are contingencies, not a human reality. He also says: “Eve was created from Adam, and so she has two determinations (hukm), that of male by virtue of origin and that of female by virtue of contingency. Based upon this gender equality as human being, woman is qualified to work in all the same occupations as a man does, and possesses the aptitude for the performance of all intellectual and spiritual activities.
Woman’s aptitude for knowledge
Sufi circles are, for the most part, open to both genders, looking upon woman as a human being and not as a female, as a person with exactly the same aptitude for divine closeness and gnosis as a man.
Ibn ‘Arabî further developed the vision of the sufis who preceded him, with regard to women being people of knowledge and gnosis. Woman manifested in his works in two aspects: the sufi and the Fikh fields.
Woman as spiritual teacher, guiding the shaykh, and spritual mother
This characterisation was personified by a woman of gnosis from Seville,
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