CURTAIN CALL & Other Contemplations

Contemplation - Marine
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Cinema is the newest, perhaps hardest and the most talented one among the branches of art. Cinema is also the most capable of asking questions and seeking answers because it is able to reach almost every layer of the society and due to its rich language. Since the cinema has opportunity to offer visor into many aspects of existence. Every frame might be a pore opening into life; every sequence might be a formation of existence; every word might be a projection of reality.

A movie is sometimes a meaning that repairs human mind, sometimes a bonesetter that reduces emotional dislocations and sometimes a downpour which washes all natura from top to bottom.

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With all these aspects, cinema amounts to rich language of struggle for existence for human, culture and societies. A perfect cinema is the most beautiful dream that one can have when the consciousness is awake. Now the life has been turned into a podium even for ordinary people. August 10, by m1nute. For the curious — the photograph is a double-exposure with the second. August 8, by m1nute. August 6, by m1nute. When these states of being can be brought together — with past and future.

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August 3, by m1nute. August 1, by m1nute. July 30, by m1nute. Although without the bright lights and rousing orchestra call of the opening,. The lights will go down and the theatre will darken. Home About. Feeds: Posts Comments. After a summer shower, raindrops hang suspended in a spider web like persistent memories of the shower that had fallen. The first kind of contemplation is about God, His Names, Attributes and His Perfections, the result of which is the knowledge of His existence and His irradiations tajalliyat from which the archetypes ayan and the manifestations mazahir emerge.

And this is the most superior level of contemplation which yields the sublimest of the kinds of knowledge, and the firmest of the arguments burhan ; for thinking about the essence of the Cause and meditating on the Absolute Cause imparts knowledge about Him and the understanding of the effects. The reason, however, that this type of proof is called burhan al-siddiqin is that if a Truthful one siddiq wishes to set forth his observations in the form of a proof and give his gnostic, intuitive experience the apparel of words, it would appear in this form; not that anyone who gains the knowledge of the Essence and its irradiations through this proof becomes one of the Truthful, or that the knowledge of the Truthful belongs to the category of proofs, even especial ones.

How far from the truth to imagine that their knowledge is of the category of contemplation, or that their cognitions are like arguments and their premises! As long as the heart is covered within the wrapping of arguments and one is in the stage of contemplation, one has not yet reached even the first grade of the Truthful.

And when the thick curtains of knowledge and proof are set aside and contemplation brushed aside, it is at the extremity of the Path drat there, without the mediation of contemplation - in fact without any means or agency whatsoever - that he ultimately succeeds in viewing the glory and beauty of the Absolute at the end of his voyage; it is then that he experiences perpetual and everlasting delight.

He transcends the world and everything therein, covered under the mantle of the Almighty to remain existent in total annihilation. In the state of this return, the spheres of Divine glory and beauty are revealed to him, and he perceives the meaning of the Names and the Attributes in the mirror of the Essence. Then he is conferred with the robes of prophethood and the difference of the stations of the apostles and prophets becomes evident to him. The vastness or narrowness of the circle of prophethood and that of those from whom the prophet is raised and those towards whom he is sent are revealed to him.

And to enlarge on this topic further is not proper for these pages. So we shall leave it here and part, too, with the theme of burhan al-siddiqin, as it needs a preparatory introduction with its elaborate details. It should be known that what we said about the possibility of contemplation on the Essence, the Names and the Attributes may lead the ignorant to imagine that it is forbidden in accordance with certain riwayat, knowing not that that which is forbidden is to attempt to fathom the quality and depths of the Essence, as is clear from the traditions.

The impossibility of fathoming the Essence is demonstrated in their writings, and the prohibition on contemplation on it is acknowledged by all of them. Also the conditions of entry into these sciences and the prohibition of the unworthy from learning them is also mentioned in their books; it is a customary advice which is mentioned by them either in the beginning or at the end of their works. They have given eloquent counsels in this regard. But to contemplate the Essence for positing the principle of al-tawhid and affirming Its transcendence al-tanzih and sanctity was the ultimate goal and purpose of the sending of the prophets and the cherished end of the urafa.

Reliable books of traditions, like Usul al-Kafi and al-Tawhid of al Shaykh al-Saduq, also do not forbid contemplation for the purpose of affirmation of the Essence, the Names and the Attributes. The difference between the scriptures and traditions of the prophets and the writings of the philosophers is regarding their terminology and their synoptic or elaborate treatment of the subject, as is the case with the difference between fiqh and traditions.

When asked about the reason for all this takfir calling someone kafir and tafsiq , calling someone fasiq , he immediately clings to the tradition:.

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Secondly, having misunderstood the meaning of the tradition, he believes that not a single word be uttered regarding the Sacred Essence. Though this makes us digress from the proposed exposition of the hadith - our original goal -it is essential for eliminating doubts and refuting misconceptions. The following tradition is mentioned in al-Kafi:. This tradition itself indicates that the purpose of the prohibition is to discourage discourse aimed at fathoming the depths iktinah of the Essence and Its kayfiyyah quality with a view to discovering its cause.

Otherwise, discoursing about the Essence with a view to affirming It, Its Perfections, Its Unity and Transcendence does not cause confusion. It is also possible that the prohibition here relates to such persons in whom discourse about these matters will cause perplexity and confusion. The late muhaddith al-Majlisi R has allowed both of these possibilities without elaborating them, but he gives more weight to the first one.

Another tradition of al-Kafi states:. There are other traditions which are identical or close in import to this riwayah, and to cite them all is not essential. But if you wish to view His grandeur, observe the great of His creations. Apparently, this riwayah also seems to forbid probing into the reality of the Essence, for the tradition adds that if someone wants to perceive the glory of the Almighty he should infer it from the grandeur of His creation.

This kind of parabolic approach is intended for various types of persons whose knowledge of God is derived through the means of the creation. This and other such traditions which appear to forbid discourse and contemplation on God by themselves support our claim, which is expressly confirmed by the following tradition of al-Kafi on contemplation:.

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Accordingly, contemplation on God for positing His Essence and contemplating His Power, His Names and Attributes is not only not prohibited, but is the most superior kind of worship. This shows that these verses about tawhid and tanzih, the verses about the emergence and the return of the creation mentioned therein, are for those who contemplate profoundly.

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Can then anyone still claim that contemplating on God Almighty is prohibited? The ultimate of their achievement is that:. Is there any better way of describing God Almighty and the aspects of His Sacred Essence than the verse:. By the Life of the Beloved, had there been nothing besides this verse in the Glorious Book of God, it would have been sufficient for the men of heart! Then all of these traditions show that contemplating and meditating on the Essence is forbidden on a certain level, which is to probe into the inmost mysteries kunh of the Essence and Its Quality kayfiyyah , as stated in this tradition of al-Kafi:.

Whosoever contemplates in God to see how He is, perishes. Moreover, the traditions forbidding contemplation and those enjoining it, when reconciled, give the conclusion that a group of people who do not possess the strength of giving ear to philosophical arguments burhan , having no capacity of entering into such discussions, are forbidden from doing so, and there are indications in the riwayat which testify to this.

But as for those who have an aptitude for it, it is not only proper but is the highest form of worship. In any case, we have digressed completely from our proposed theme, but there was no way we could avoid examining those degenerate views and the kind of calumnies, displeasing to God, which have acquired circulation during recent times on tongues, with the hope that it will make some effect on some hearts, and if one person were to accept this it would be sufficient for me.

Another level of contemplation is reflecting on the subtleties of creation, its perfection and refinement, to the extent that it is in human power. Such contemplation leads to the intellection of its Perfect Source, its Wise Maker, and is a process which is the reverse of the burhan al siddiqin; for, in the latter, the point of departure is the station of God Almighty, glorious is His Name, wherefrom is acquired the knowledge of the manifestations of His Sovereignty wilayah.

Here, however, the point of departure is creation, whereafter is acquired the knowledge of its Source and Maker. This proof burhan is for ordinary people, who do not partake of the burhan al-siddiqin. Therefore, perhaps, many of them would negate that the contemplation of God can bring the knowledge of Him and that the knowledge of the Origin can lead to the knowledge of the creation. Hence, the contemplation of the subtleties and the marvels of creation and the firmness and finesse of the system of creation belongs to the category of beneficial knowledge; it is the most meritorious of the actions of the heart and superior to all worships, since its result is the noblest of all results.

They are for their own people, to whom every devotional rite is like a grain of one or several revelations. In any case, man has not been able to acquire the real knowledge of the subtleties and secrets of creation. So subtle are its foundations and so firm its design, so beautiful and perfectly planned is its system that if we consider any creature, however insignificant and humble it should appear to be, with all the scientific development acquired during centuries of studies man has been unable to discover even one of its thousand secrets, let alone the majesty of the cosmic system of creation whose intricacies and mysteries are beyond the reaches of our vision and inaccessible to our imperfect, limited ideas.

Now we shall draw your attention to one of the subtleties of creation which is relatively near to understanding and comprehension and is considered to lie in the realm of the sensible. My dear, observe and reflect on the relationship between the earth and the sun, the fixed distance and the suitable speed with which the earth spins on its axis and revolves in its orbit around the sun, causing day and night and the seasons.

What a perfection of creative skill and what a work of immaculate wisdom it is that had it been not exactly so - that is had the earth been a little away or nearer to the sun - there would not have been any vegetation and animal life, on account of chilling cold due to the former and excessive heat due to the latter. And, similarly, had the earth remained static, there would not have been any days and nights and seasons either, and the earth would have been without any trace of life despite possessing everything else to support life.

Yet He did not suffice at this; He made its north furthest from the sun in the northern hemisphere , so as to ensure that excessive heat does no harm to the creatures; the point nearest to the sun was situated towards the south, so that coldness should not harm the inhabitants of the earth. This was for the sake of the utmost benefit of their positions relative to the earth.

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This is a good thing. Given that the only other figure in the room we've seen so far is and to serve as a catalyst for morbid contemplation about the end. We offer two bracket options, one a standard bracket which has a 10mm fabric projection and an extra long bracket which provides a greater projection of 50mm to clear handles and other such obstructions. If all the adornments of Paradise were displayed before his eyes, such a man would not even glance at them. And until his essence is prone to take up different colors talwin , he has not reached the station of stable endurance, and the Essence; as the referent of the Name of the Essence, will not cast Its eternal and everlasting radiance into his heart. And woe to us, the negligent who do not wake up from slumber till the end of life and remain under the intoxication of nature!

These are essentially sensible phenomena, yet to encompass their subtleties and secrets is not possible for anybody but their omnipotent Creator. Why should we go so far?

If one contemplates his own creation, according to the scope of his knowledge and capability, beginning with the external senses he will see that they have been contrived according to the kind of sensations and sense perceptions they receive. For every group of sensible objects a separate faculty of perception has been created, and that too with what astounding propriety and skill!

And for matters of a supra-sensible nature, which cannot be perceived through the outward senses, internal senses have been fashioned to perceive them. Let alone the knowledge of the soul and its spiritual faculties, which the human intellect cannot comprehend, and contemplate upon the human body, its anatomy, its physical constitution and the functioning of each and every external and internal organ.

See what a wonderful system and what a striking order they constitute! Does your intellect still need something more after this reflection to believe that an Omniscient, Omnipotent and All-Wise Being, who does not resemble any other being in anything, has created all these creatures with their firm orderliness and subtlety? All this orderly and systematic artistry, whose general laws no human mind can comprehend, has not come into existence by itself and spontaneously. Blind be the inner eye that fails to perceive the Truth and cannot observe its beauty in these creatures!

Perish the man who is skeptical and doubtful despite seeing all these effects and signs! But, what else can helpless man, captivated by fantasies, do?

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If you take out your rosary and claim that its beads got assembled on the thread by themselves, without anybody arranging them, everyone will laugh at your intelligence. If one who considers this simple and small mechanical system to originate without a cause and as being outside causality is considered insane and is likely to be stripped of all the rights belonging to men of reason, what is to be done with the person who claims not the whole cosmic system but even man and the complex system of his body and soul alone to have come into existence by itself?

Is he still to be reckoned among men of reason? What fool is more stupid than such a man? One of the levels of contemplation is meditation on the states of the soul, which is of immense benefit being the source of vast transcendental knowledge. One of the issues pertaining to the soul is its state of independence from the body , a problem which has been given more significance than any other philosophical issue by all the eminent hukama about which they have given numerous proofs and explanations.

Here we are not in a position to offer an elaborate proof of this. We shall confine ourselves to mentioning some simple preliminaries and then return to our subject. All the physicians, scientists and anatomists unanimously agree that all the human organs, from the pia mater - which is the centre of sense perceptions and the stage for the manifestation of all psychic faculties - to the coarser parts and organs of the body, weaken, deteriorate and decline after the age of thirty or thirty-five years.

We ourselves have experienced how weakness and sluggishness overtake all the organs of the body after that age. However, at the same time, that is at the age of thirty and forty and after that, the spiritual faculties and intellectual perceptions become more refined and gain in growth and strength.

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This implies that the rational faculties are not physically based, for had they been corporeal like other physical faculties, they would also have declined. It is not right to imagine that it is the extent of intellectual activity as well as experience which strengthen the intellectual faculties, because all the physical faculties weaken and decline despite prolonged use and do not grow in strength and perfection.

This proves that the intellectual faculty is not physically rooted. It is also improper to say that the faculty of intellect also declines with age, because, firstly, none of the physical faculties grows strong till middle age, so that it may be said that a certain organ of the body has been the centre of intellectual perception that grows in strength till middle age and then becomes weaker, thus rendering weak the faculty of intellect as well.

Secondly, the weakness which continues into middle age is associated with rational thought, which is either a faculty present in the body or is dependent on the physical faculties. The purely intellectual and higher faculties continue to become stronger than ever before during middle age, although their expression and outward manifestation may be lesser. In short, the strength of the faculty of intellectual perception at the age of forty or fifty years is enough for proving our contention. Moreover, every such faculty which is nearer to the physical and corporeal domain is inclined to deteriorate and decay more rapidly, and that which is more removed from it weakens more latterly.

But the powers belonging to the world of the transcendent and the celestial become stronger and their vitality increases.

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CURTAIN CALL & Other Contemplations - Kindle edition by Neil Cullan McKinlay . Download it once and read it on your Kindle device, PC, phones or tablets. CURTAIN CALL & Other Contemplations is a series of thirty reflections on God's Scripture and His creation. They are designed to stir the heart and have the.

This proves that the soul is not corporeal and physical in nature. Since the properties, effects and activities of the soul are opposed to the properties, effects and activities of the purely corporeal organs, it proves that the soul is not corporeal in nature. For instance, through prior knowledge we know that a body does not accept more than one form.