Pantheism - Islam

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ARTICLES RELATED TO Pantheism - Islam

Pantheism - Islam: Encyclopedia II - Pantheism - Islam

Islamic Sufism is regarded by some as being influenced by eastern philosophies (Indian and Persian) and has Pantheistic doctrines within its many varieties. Pantheism - Other religions. There are elements of pantheism in Theosophy, some forms of Buddhism, and Taoism along with many varying denominations and individuals within and without denominations. Many Unitarian Universali ...

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Pantheism - Islam: Encyclopedia II - Bektashi - Beliefs

Bektashism is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide (murshid) مرشد, the doctrine of the four gates (Shari'ah شريعة, Tariqah طريقة, Ma'rifah معرفة, Haqiqah حقيقة). Bektashism places much emphasis on the concept of Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by Ibn Arabi. This has often been erroneously labeled by Westerners as pantheism, although it is a concept closer to panent ...

Ayyavazhi, Ayyavazhi - History, Ayyavazhi - Scriptures and holy places, Ayyavazhi - Symbolism, Ayyavazhi - Worship centers, Ayyavazhi - Pathis, Ayyavazhi - Nizhal Thangals, Ayyavazhi - Beliefs, Ayyavazhi - Santror - The Subjects, Ayyavazhi - Dharmic definition, Ayyavazhi - God, Ayyavazhi - Dualism in Ayyavazhi, Ayyavazhi - Pantheism and panentheism, Ayyavazhi - Inclusivistic and exclusivistic ideas, Ayyavazhi - View on gods, Ayyavazhi - View on scriptures, Ayyavazhi - Ultimate exclusivism, Ayyavazhi - Shamanism, Ayyavazhi - Mythology, Ayyavazhi - Rituals, Ayyavazhi - The utopian formula, Ayyavazhi - Identity of Ayyavazhi, Ayyavazhi - New religious phenomenon

Pantheism - Islam: Spiritual - Theosophy Dictionary on Monotheism

Monotheism Belief in a single or supreme god; opposed to polytheism and pantheism, although all polytheistic forms of thought recognize a supreme divinity, of which all others were children or offspring; and pantheism itself, when properly understood, likewise includes all forms or varieties of polytheistic belief.

The Hebrews are a notable example of a people following a very definite monotheism in their religious beliefs; subsequent to this were the systems of Christianity and Islam. If deity be regarded as periodic cosmic mind or intelligence incessantly evolving through its emanated hierarchies -- the structure inner and outer of the universe -- which is the abode of such divinity, governed in its operations by its own spirit-wisdom, far transcending the remotest shadow of the limitations we call personality, then in this sense theosophists might be called pantheists, polytheists, and even monotheists, all in one.

But where deity is by human imagination endowed with human attributes, however sublimated, and with human limitations of personality, an unphilosophical, impossible, and unnatural monotheism results. Such a god -- being the offspring of human imagination, a creature of human fancy -- cannot be universal, and must submit to rivalry with the humanly imagined gods of other religions.

(See also: Monotheism, Mysticism, Mysticism Dictionary)

Pantheism - Islam: Spiritual - Theosophy Dictionary on Deity, God

Deity or God. Intelligence and will superior to the human, forming the intelligent and vital governing essence of the universe, whether this universe be large or small.

The principal views as to the nature of deity may be classed as

1) pantheistic,

2) polytheistic,

3) henotheistic, and

4) monotheistic.

Pantheism, which views the divine as immanent in all nature and yet transcendent in its higher parts, is characteristic of certain Occidental philosophical systems and of all Oriental systems.

Polytheism implies the recognition of an indefinite number of deific powers in the universe, the plural manifestations of the ever immanent, ever perduring, and manifest-unmanifest One. Polytheism is thus a logical development of pantheism.

Henotheism is the belief in one god, but not the exclusion of others, such as is found in the Jewish scriptures, where the ancient Hebrews frankly worshiped a tribal deity and fully recognized the existence of other tribal deities.

Monotheism is the belief in only one god, as is found in Christianity and Islam. These religions, in inheriting the Jewish tradition, have confounded this merely personal and local conception with the First Cause of the universe, which in theosophy would be called the formative cosmic Third Logos, thus producing an inconsistent idea of a God who is both infinite, delimited, and personal in character, with an intuition, however, of the necessarily impersonal cosmic intelligent root of all.

In theosophical philosophy, the cosmic divine in the hierarchical sense is both transcendent and immanent, during manifestation breaking as it were into innumerable rays which produce the various deific powers in inner and outer nature; each such immanent divinity, however, itself emanating from the all-encompassing and forever unmanifest Rootless Root or parabrahman.

The various universes, sometimes referred to as sparks of eternity, spring from parabrahman at periodic intervals called manvantaras, and then resolve back into the pre-manvantaric condition or pralaya, only to issue forth again when the pralaya of whatever magnitude has run its course. Therefore, at one and the same time divinity is transcendent and immanent, eternal and unmanifest, while its rays or cosmic sparks of whatever magnitude are periodic and manifested. Hence from each such manifested One or cosmic hierarch proceed the multiple rays, to which in various theogonies are given names and attributes of superior deities. Thus the words god and deity become generic, and the general definition may be applied to the core of the core of any being, great or small, cosmic or human, for all are sparks of the cosmic flame of life.

The word deity, in the sense of beings which are more spiritual than the human being of today, may be applied to the divine rulers of human races before the times of the demigods and heroes; or more generally to an indefinite range of nonphysical beings, spiritual or ethereal in character, including among the latter the so-called "spirits of the elements."

See also GOD; GOD(S)

Pantheism - Islam: Spiritual - Theosophy Dictionary on Sufi, Sufi, Sufism

Sufi, Sufi, Sufism [from Arab suf wool; sufi he who wears woolen garments]

A school of thought that emphasizes the superiority of the soul as opposed to the body. A Sufi wears harsh, raw woolen garments constantly irritating his skin to remind him that the body is the part which prevents the soul from attaining higher goals. The first public pronouncement of mysticism in Moslem lands is attributed to Rabi`a, who lived in the 1st century of the Hejira (622 AD) and expounded the theory of divine love: God is love, and everything on earth must be sacrificed in order eventually to attain union with God. However even before the time of Mohammed there were two principal schools of Arabic thought: the Meshaiuns (the walkers), who later became the metaphysicians after the appearance of the Koran, and the Ishrachiuns (the contemplators) who became affiliated with the Sufis. The Sufis, in fact, put an esoteric interpretation on the Koran, as well as the collected saying of Mohammed, the Sufi movement representing an infiltration into the rigidity of Islamic doctrine of the pre-Islamic mystical or quasi-occult stream of thought, especially from Persia. Blavatsky states that the Sufis acquired their "proficient knowledge in astrology, medicine, and the esoteric doctrine of the ages" from the descendants of the Magi" (IU 2:306).

By the year 200 of the Hejira a definite sect of mystics had arisen, and following the instructions of a prominent member, Abu Said, his disciples forsook the world and entered the mystic life with a view of pursuing contemplation and meditation. These disciples wore a garment of wool, and from this received their name. Sufiism spread rapidly in Persia, and all Moslem philosophers were attracted to this sect, as great latitude in the beliefs of its followers was at first permitted, until in the reign of Moktadir, a Persian Sufi named Hallaj was tortured and put to death for teaching publicly that every man is God. After this the Sufis veiled their teachings, and especially in their poetry used amorous language and sang of the delights of the wine cup. In spite of the amorous trend of poetry followed by the Sufis, to the observing eye there appears a beauty and a spirituality of thought which has found many devotees. Ideas of pantheism abound, for God is held to be immanent in all things, expresses itself through all things, and is the transcendent essence of every human soul. For a person to know God is to see that God is immanent in himself.

There are three synonymous words in modern Persian often interchangeably used -- Sufi, Aref, and Darvish -- each with its own nuance. Sufi represents the most institutionalized Islamic mysticism, while Aref and Erfan (school of thought-cognition) conveys cognitive aspects of mystic teachings and are more philosophic; Dervish and Darvishi (state of being Dervish) conveys freedom from attachments to worldly possessions. Hafi (the most loved and best known of the mystic poets) often refers to Sufis as those who rigidly adhere more to religious teachings than cognitive aspects of truth. These differences occurred when the mystics, due to religious persecution, had to veil their ancient beliefs with religious teachings. This made their teachings appear ambiguous, as a result of which, some confused esoteric mysticism with esoteric religion.

Pantheism - Islam: Mysticism Magick Dictionary on ANTI-CHRISTIAN STRATEGIES

ANTI-CHRISTIAN STRATEGIES

"My earlier views of the unsoundness of the Christian scheme of salvation and the human origin of the scriptures have become clearer and stronger with advancing years," said Abraham Lincoln, a century and a half ago. "What are the fruits of Christianity? Bigotry, superstition and persecution," said President James Madison some two centuries ago. "For seventeen hundred years the Christian sect has done nothing but harm" said Voltaire 230 years ago. Quotations of this sort by the wisest of thinkers and leaders, extending as they do back through the millennia, should serve as a skull and crossbones over the door of the church.

Xtianity, obviously, is the worst of all worlds (with the possible exception of Islam). On the one hand, it exhorts its believers to live vicariously, to reach for nothing, inasmuch as Christ has done all the work of redemption for them. In this way it thoroughly discourages individualism, especially in its most creative aspects. On the other hand, it pledges salvation to the dregs of mankind - the lowest ranks of morality - to the mindless and the vicious. Thus it espouses egoism at the cheapest level.

Arrogant Xtians are fond of saying, "You can't have it both ways." By that they mean that you can't accept the interconnectedness of everything and at the same time believe in the separation of the individual. But Xtianity, founded as it is on the veneration of stupidity, has always confused paradox with inconsistency.

The wise man leans neither on belief nor on non-belief. The whole issue of God/Not-God is unnecessarily dichotomous, as is our analysis of morality/immorality. The Either-Or world is dangerous. Indeed, it is so dangerous that even to proceed in a line midway between this Scylla and Charybdis is to hem oneself in by unwanted limitations. "God" is a word that has yet to be defined and even the certainty of divine singularity vs. plurality is debatable. It is a common conceit that monotheism is a step is a step forward from polytheism and one which some serious metaphysicians are finally beginning to question. The initiate may declare that there is but one "God", but he means that in a quite different sense from the common notion of exclusivity.

Monotheism (see MONOLATRY) always leads to monolithism. We are one another only be differing from one another. It is uniqueness that makes us divine. It is quite possible to deny the existence of "God" without elevating man (in his present condition) to apotheosis. There is, for example, the teaching of Pantheism, in which all plants, animals and, in fact, matter itself, are all equally God. This is also one God.

Anti-christians are admittedly defensive about "Salvation through Christ". First of all, non-Christians insist, there can be no salvation without one's own immolation - not the crucifiction of some 2000 year old personage of legend. Secondly, Christ is a type of supraconsciousness already potential, but undeveloped, in all men and women. It must not be confused with the self-pitying figures depicted in stained glass windows. The Christ level of consciousness is, in fact, certainly not available to the average, plastic-coated, postmodern illiterate, whose vision scarcely extends beyond that of an insect and whose tenacity is no firmer than a worm's pull. Therefore, to make salvation available to all men on a believe-as-you-go basis is idiotic. And finally, the Galilean mode is only one of many modes of consciousness - most of which are a lot more interesting. (See 666.)

Pantheism - Islam: Encyclopedia II - Pantheism - Pantheistic concepts in religion

Pantheism - Hinduism. In Hindu theology Moksha and achieving godness is the ultimate, both transcendent and immanent, the absolute infinite existence, the sum total of all that ever is, was, or ever shall be. As the sun has rays of light which emanate from the same source, the same holds true for the multifaceted aspects of God emanating from Brahman, like many colors of the same prism. This concept of God is of one unity, with the individual personal Gods being aspects of the One; thus, different deities are seen by different adherents as particularly well suited to their worship. Pan ...