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standing existence, then we probably would be free from our prejudices, our limitations would not contradict the teachings of humanity’s great thinkers and learners as much, and we would not brand the sublimity of their instructions as mystical and supernatural understanding. It is such limitations that prevent us from insight and satisfy only our confinements, keeping the door toward spiritual knowledge closed and the door of unawareness open. It is obvious that we establish the foundation of our knowledge upon sensual experiences because we learn and become acquainted with the world through our senses. But we must remember that our senses cannot perceive beyond their borders; they even make mistakes when recording information within their borders. Our senses are but translators that do not speak all the possible languages of the universe. Senses perceive the outside objects, as well as the outside of the object, according to the “angle of their view,� and the mind then analyzes information according to its past learning. But the information cannot be applied to abstract existence and will not teach us about the infinite being because our experiences are not universal and, what we can mentally perceive cannot be extended to the universe. Thus, the rules and principles gained from sensual understanding cannot be taken as the unchangeable and universal rules of existence. It is even more interesting to note that our percep-


Sufism: An Inquiry Vol XVI, No. 3

tions, knowledge, and even imagination would have changed if we possessed different means of perception. Dimensions of time and space, atoms and waves, and all the principles of logic and rules of science would have been understood differently, even established differently. Thus, the question is: Do any of our accepted rules and ideas really hold any meaning in the greater world and in the abstractness of infinity? Time cannot be understood other than in the dimension of space, and any dimension is limited. Beginning and end are our own creations, and existence, nonetheless, remains as it is: abstract, eternal, and infinite, and humans, left to their perceptions founded on dimensions, find themselves asking: Is there a reality to the existence? Is existence really eternal and abstract? What would have happened to the development of science and civilization if we had cultivated different mental faculties and our organs had been able to sense other than what they do sense now. What would have happened to our definitions of cause and effect, motion, and light? Our scientific perceptions may possess a very computed and sensitive ground, and using advanced technology is of great help for opening new doors; nevertheless, science cannot cover all the rules and principles of existence. Using our senses as the main tools for discovery does not lead us accurately. What is the actual meaning of light, heat, sound or taste

Sufism: an inquiry - Vol16.3  

A journal for people of the heart.

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