在全球文明中实现的挑战

J. W. Morris
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引用次数: 0

摘要

当代的历史形势与13 /7世纪的时期有着惊人的相似之处,当时蒙古入侵的大规模破坏为流行的新形式的伊斯兰生活和实践开辟了道路,最终将伊斯兰教传播到整个亚洲。今天,正如在早期的剧烈动荡时期一样,我们可以通过每个灵魂逐渐发现其独特的挑战和对伊生的要求,见证那些启发和觉醒的过程,这些过程为未来几个世纪的精神之路提供了基础。用伊本·阿拉比改编的《古兰经》语言来描述这种转变的一种方式是,在精神实现的过程中,人们发现他们与那些神圣品质或“名字”的内在关系,这些品质或“名字”最终定义了他们生活的意义和目的。通过我们一生对由每个神名组成的“主”(rabb)的服务(' ibda),灵魂的转变遵循一个熟悉的,自然上升的轨迹。它开始于一种好奇心,把我们吸引到现实的某个特定维度(al-Haqq);然后是令人信服的努力,从而提高纪律和意识;并最终通过适当的教学、交流和新的信徒团体——《古兰经》中“至仁之主的仆人”——从这种共同的奉献、发现和创造性回应的精神工作中慢慢产生,创造性地表现出这种奉献。在这里,我们指出了这种文明复兴进程在世界各地展开的一些方式,重点关注三个最深远的神圣名字:“全智的仆人”(al- hakurm),他们在探索和破译“地平线上”所有自然和社会科学中上帝智慧的无限迹象;那些muhsinūn和“美丽的仆人”(al- jamurl),他们创造性的美丽行为有助于唤醒标志着每一次精神旅程开始的爱和敬畏;或者是那些“微妙仁慈的仆人”(al- laturf),他们的生活致力于加深我们对“在我们灵魂中”的每一个神圣迹象的存在和意义的理解,这是新兴的灵性科学。这些“全慈悲主的仆人”和他们的团体本身就是新兴的全球文明的第一批种子。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Challenges of Realization in a Global Civilization
The contemporary historical situation suggests fascinating parallels with that period of the 13th/7th century when the massive destruction of the Mongol invasions opened the way for popular new forms of Islamic life and practice that eventually spread Islam throughout Asia. Today, as in earlier periods of dramatic upheaval, we can witness those processes of inspiration and awakening that give rise to the spiritual pathways of future centuries, through each soul’s gradual discovery of its unique challenges and demands of ihsan. One way of describing this transformation, to use the Qur’anic language adapted by Ibn ‘Arabi, is in the terms of the process of spiritual realization (tahqīq) by which people discover their guiding inner relationship to those divine qualities or “Names” that eventually come to define the meaning and purpose of their lives. Through our life long movement of service (‘ibda) to the “Lord” (rabb) constituted by each divine Name, the transformation of the soul follows a familiar, naturally ascending trajectory. It begins with a curiosity drawing us toward some particular dimension of the Real (al-Haqq); then a compelling striving leading to heightened discipline and awareness; and ultimately to the creative manifestation of that devotion through the appropriate means of  teaching, communication, and new communities of fellow- seekers—the Qur’anic “servants of  the All-Merciful”—that slowly emerge from this shared spiritual work of  devotion, discovery and creative response.  Here we point to some ways this process of civilizational renewal is unfolding around the world, focusing on three of  the most far-reaching of those divine Names: the “servants of the All-Wise” (al-Hakīm), in their exploring and deciphering the infinite Signs of  God’s Wisdom “on the horizons”, in all of  the sciences of nature and society; to those muhsinūn and “servants of  the Beautiful” (al-Jamīl) whose creative acts of beauty help awaken that love and awe which mark the beginnings of  each spiritual journey; or to those “servants of  the Subtly-Gracious” (al-Latīf) whose lives are dedicated to deepening our understanding of  the presence and meaning of each of the divine Signs “in our souls,” in the emerging science of  spirituality. These “servants of  the all- Merciful” and their communities are themselves the first seeds of an emerging global civilization.
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