Beauty is the Language of Divine Self Disclosure There is no wonder then that Beauty has such a compelling effect on human beings, since, when faced with Beauty, they are witnessing Divine Countenance in Its phenomenal Mirror. Even in its relative, scaled to human perception image in the “mirror”, beauty still hints to the Absolute Divine Beauty the soul once witnessed in Qidam, and totally overwhelms us. By its nature of “Tajalli” (unveiling), all veils Divinely removed, Beauty is a vertical vector that dissolves all boundaries and transport us into Divine Presence. Beauty instantly lifts us from our phenomenal realm to the Realm of “Wahdat Al Wujud”, that of Light, and Light needs no word or understanding, Light simply penetrates, infuses, colors, shapes, owns, Light accomplishes by the power of “Kun” (Kaf-Nun). Truth is, Beauty is not only an Attribute, but rather, it is the Face of Divine Countenance, the Countenance through Which AllaH discloses Himself, Essence and Attributes, to us. Beauty is thus the Language of Divine Self Disclosure. Being Divine Language, Beauty does not use words as its verbiage, for words are human, they can only relay relative human meanings, but fail to encompass Absolute Divine meanings. Hence, in the phenomenal worlds, Beauty expresses itself through “signs” or “ayats”, and, at the level of Essences, it expresses itself through the substrates of the Divine Names, the “A’yan”. Therefore Beauty needs not be individually spelled out as a Name by itself, for, being the very language in which all Names are expressed, it is an Attribute latent in all Names. Indeed, all of AllaH’s Attributes are Beautiful, all of His Names exhibit Beauty within (asma ul husna). Consequently, the Attribute “Al Jamil” is implied in all Names, not only the Names of Jamal and Jalal, but Names of the Essence as well. The fact that it is latent in the Names of Majesty clarifies how, when one thinks of Majesty, it is in fact the Beauty of Majesty that one is evoking. The fact that it is latent in all the Essential Names infers that Beauty is the Countenance of The Divine Essence. Beauty, present within each Name, impacts its shade on all Names: in other words, Beauty partially veils each Name with its own radiance. Of course, the veil it impacts to each Name differs according to the specific Name. In some instances, this veil helps give coherence to an Attribute that by itself would not be accessible to the human mind, as with the Attribute of Majesty. By being the common foreground of all Names, Beauty also helps categorize AllaH’s Infinite Oneness into a number of Attributes that make His Infinite Oneness humanly conceivable. In reverse direction, it helps weave back all Attributes together into Divine Oneness. But always, regardless of its specific action, Beauty acts as a Veil: it is not only a partial veil for each Name, it is a Veil for Divine Oneness as a whole. It is a Veil of Oneness, or Tawhid. It is also a Veil of Wholeness, that of “Huwa AllaH”. Beauty is the Veil of Ahadiyya. Love and Beauty hold very important roles in cosmogenesis. AllaH Created the worlds through Love, and Mirrored His Beauty through them. This Love is foremost Love for Himself, and the whole worlds exist only as a place to express and consume this Love, they are but “wedding beds” for The Divine. If AllaH did not infuse them with His Presence, if He did not maintain them in His Gaze, they neither would exist nor would have any meaning. Indeed, Beauty often leads to Love, often unveils the Love it mirrors, and yet, there comes a stage on the path where both Beauty and Love dissolve, where form, feeling and thought all evanesce into The One Source, where nothing Is but AllaH, where Essence outshines even Presence. Then Unity transcends plurality, and everywhere the eye pauses there is Beauty. AllaH’s Presence indeed Is everywhere, but each individual Eye perceives Beauty only according to its own content of Light and its own characteristics, according to the Names it reflects most. To AllaH belong the Beauty of the worlds and the Heavens, and the Intrinsic Beauty of Ahadiyya, all stunningly projected through Meem (SAWS). Beyond Beauty and Love, each so vast, beyond Presence and Uns (Intimacy), is the Oneness of The Pure Essence, grasped uniquely in Union. - From Technology of the Heart, techofheart.co/2014/08/on-subject-of-beauty-sufic-perspective.html
Posted on: Fri, 15 Aug 2014 18:07:15 +0000
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