Ibn Arabi (Fusus): II §8

Mas voltemos agora à distinção dos dons (divinos) em dons essenciais e em dons conformes aos Nomes. Para aquilo que é dos favores e dons essenciais, eles só são concedidos em virtude de   uma revelação (ou irradiação: tajalli  ) divina; ou, a Essência só se revela sob a "forma" da predisposição   do indivíduo   que recebe esta revelação; e jamais não se produz outra coisa. Portanto, o sujeito recebendo a revelação essencial verá apenas sua própria "forma" no espelho   de Deus  ; ele não verá Deus — é impossível que ele O veja —, sabendo de certo que ele só vê sua "forma" devido a este espelho divino. Isto é totalmente análogo aquilo que tem lugar em um espelho corporal: aí contemplando formas, não vês o espelho, sabendo de certo que só vês estas formas — ou tua própria forma — em virtude do espelho (Testemunha). Este fenômeno  , Deus o manifestou como símbolo particularmente apropriado a Sua revelação essencial, para que aquele a quem Ele Se revela saiba que ele não O vê; não existe símbolo mais direto e mais conforme à contemplação e à revelação da qual se trata (Paredro). Tente portanto tu mesmo ver o corpo do espelho ao mesmo tempo que olhas a forma que aí se reflete; não o verás jamais ao mesmo tempo. Isto é tão verdadeiro que alguns, observando esta lei das formas refletidas nos espelhos (corporais ou espirituais), pretenderam que a forma refletida se interpõe entre a vista do contemplante e o espelho mesmo; isto é o que alcançaram de mais alto no domínio do conhecimento espiritual; mas em realidade a coisa é tal como dissemos, (a saber que a forma refletida não oculta essencialmente o espelho, mas que este a manifesta). De resto, já temos explicado este ponto em nosso livro das "Futuhat - Revelações de Meca" (al-Futuhat al Makkiyah). Se saboreares aquilo, saboreias o extremo limite que a criatura como tal possa atingir (em seu conhecimento "objetivo"); não aspire portanto além e não canse tua alma   para ir além deste grau, pois não há lá, em princípio e em definitivo, que pura não existência (a Essência sendo não manifestada).

Mais revenons maintenant à la distinction des dons [divins] en dons essentiels et en dons conformes aux Noms. Pour ce qui est des faveurs et dons essentiels, ils ne sont prodigués qu’en vertu d’une révélation (ou irradiation : tajallî) divine ; or, l’Essence ne se révèle que sous la « forme » de la prédisposition de l’individu qui reçoit cette révélation ; et jamais il ne se produit autre chose. Dès [47] lors, le sujet recevant la révélation essentielle ne verra que sa propre « forme » dans le miroir de Dieu ; il ne verra pas Dieu — il est impossible qu’il Le voie, — tout en sachant qu’il ne voit sa propre « forme » qu’en vertu de ce miroir divin. Ceci est tout à fait analogue à ce qui a lieu dans un miroir corporel : en y contemplant des formes, tu ne vois pas le miroir, tout en sachant que tu ne vois ces formes — ou ta propre forme — qu’en vertu du miroir [1]. Ce phénomène, Dieu l’a manifesté comme symbole particulièrement approprié à Sa révélation essentielle, pour que celui à qui II Se révèle sache qu’il ne Le voit pas ; il n’existe pas de symbole plus direct et plus conforme à la contemplation et à la révélation dont il s’agit [2]. Tâche-donc toi-même de voir le corps du miroir tout en regardant la forme qui s’y reflète ; tu ne le verras jamais en même temps. Cela est si vrai que certains, observant cette loi des formes réfléchies dans des miroirs [corporels ou spirituels], ont prétendu [48] que la forme réfléchie s’interpose entre la vue du contemplant et le miroir même ; c’est là ce qu’ils ont saisi de plus haut dans le domaine de la connaissance spirituelle ; mais en réalité la chose est telle que nous venons de le dire, [à savoir que la forme réfléchie ne cache pas essentiellement le miroir, mais que celui-ci la manifeste]. Du reste, nous avons déjà expliqué ce point dans notre livre des « Révélations Mecquoises » (al-Futûhât al-Makkiyah). Si tu savoures cela, tu savoures l’extrême limite que la créature comme telle puisse atteindre [dans sa connaissance « objective »] ; n’aspire donc pas au-delà et ne fatigue pas ton âme à dépasser ce degré, car il n’y a là, en principe et en définitive, que pure non-existence [l’Essence étant non-manifestée].

Returning to the subject of the divine gifts, we have already maintained that these stem either from the Essence or from the Divine Names. As for favors or gifts of the first kind, they can result only from a divine Self-revelation, which occurs only in a form conforming to the essential predisposition of the recipient of such a revelation. Thus, the recipient sees nothing other than his own form in the mirror of the Reality. He does not sec the Reality Itself, which is not possible, although he knows that he may sec only his [true] form in It. As in the case of a mirror and the beholder, he sees the form in it, but does not see the mirror itself, despite his knowledge that he sees only his own and other images by means of it. God makes this comparison so that the recipient of a divine Self-revelation should know that it is not Him Whom he sees. The analogy of a mirror is the closest and most faithful one for a vision of a divine Self-revelation.

Try, when you look at yourself in a mirror, to see the mirror itself, and you will find that you cannot do so. So much is this the case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder. This represents the greatest knowledge they are capable of [on the subject]. The matter is [in fact] as we have concluded, and we have dealt with it also in The Meccan Revelations. 13 If you have experienced this [in the spirit  ] you have experienced as much as is possible for a created being, so do not seek nor weary yourself in any attempts to proceed higher than this, for there is nothing higher, nor is there beyond the point you have reached aught except the pure, undetermined, unmanifested [Absolute]. In your seeing your true self, He is your mirror and you are His mirror in which He sees His Names and their determinations, which are nothing other than Himself. The whole matter is prone to intricacy and ambiguity.

Let us return to those gifts which are either the gifts proceding from the Essence or the Names. As for the favours, gifts and graces of the Essence, they only come by means of divine tajalli  . (7) Tajalli only comes from the Essence by means of the form of the predisposition of the one to whom the tajalli is made. It never occurs otherwise. The one who receives the tajalli will only see his own form in the mirror of the Real. He will not see see the Real, for it is not possible to see Him. At the same time, he knows that he sees only his own form. It is the same as a mirror in the Visible world inasmuch as you see forms in it or your own form but do not see the mirror. At the same time, however, you know that you see the forms, or your own form, only by virtue of the mirror. Allah manifests that as a model (8) appropriate to the tajalli of His Essence, so that the one receiving the tajalli knows that he does not see Him. There is no model nearer or more appropriate to vision and tajalli than this. When you see a form in a mirror, try to see the body of the mirror as well   - you will never see it. It is true that some people who perceive this say that the reflected form is imposed between the vision of the seer and the mirror. This is the most that it is possible to say, and the matter is as we have mentioned. We have clarified this in the The Makkan Revelations. If you wish to taste this, then experience the limit beyond which there is no higher limit possible in respect of the creature. Neither aspire to, nor tire yourself out in trying to go beyond this degree, for in principle, there is only pure non-existence after it.