We change Reality by changing our Perception of it
There is much to be learn about Eternity by living in Time
There is much to be learn about Time by living in Eternity
Sheikh Nazim al Haqqani al Rabbani
“The supreme madness is to see life as it is and not as it should be,
things are only what we want to believe they are ...”
“Ideas create idols. Only wonder leads to knowing.”
St. Isaac the Syrian
“Use Everyday as a Gift to sharpen the sword that is your Soul”
Real, profound and lasting change for the better […] can no longer be the result of the victory […] of a particular political view. After all, that is ultimately only an external solution; a structural or systematic concept from the outside.
More than ever before, a profound change will have to be derived from human existence itself, from a fundamental reassessment of people’s position in the world, of their relationships to each other and to the universe. If a better economic and political model is to be made, then […] it must be derived from profound existential and moral changes in society. It’s not something that can be designed and introduced as if you were talking about a new car.
If it is about more than just a new variation on old degeneration, it must above all be an expression of life itself, which takes place in the natural process of transformation. A better system will not automatically lead to a better life. In fact, the opposite is true: only by creating a better life can a better system be developed.
Václav Havel, The Power of the Powerless, 1985
History is a mirror of the past and a lesson for the present.
A Persian proverb
- Taking History as A Mirror to Be Future-ready
Yesterday is a history; tomorrow is a mystery; but today is a gift; that is why we call it the present.
The instructive line advocates a positive attitude towards life — living in the present. And people today also tend to focus on the present and plan for the future. History, however, is the record of the past. Some people may ask, “Given all the demands from the present and the future that people have to worry about, why bother with what has been? Why not just leave the past in the past? Does history have any value for people living in the present? ” However, we cannot isolate the present from the past. The past causes the present and influences the future. It’s undeniable to admit the value of history. We can take history as a mirror, learning something useful from it to prosper our country and cultivate ourselves to be a better person.
Tang Taizong, an emperor in Tang Dynasty, once said, “One can know the alteration of the society by viewing its history.” That is to say, the history can reflect the reasons for a country’s prosperity or depression. And history is never short of stories to demonstrate this point.
With post-industrialism in the latter part of the 20th century the world moved toward a
constant change gradient and as a result we entered a state of continuous transition. Now we are entering what I believe to be another state, one in which the gradient of change, largely due to information technology, is shifting from horizontal / linear to one that is exponential. The changes we are now facing and will continue to face much more ferociously are of such magnitude that survival will depend on the ability of people to work through the effects at the deepest levels of their personalities.
Whether we have the resilience to cope with these changes is, itself, a source of anxiety.
There is certainly ample evidence for concern about the degree of social fragmentation.
There is abundant evidence that our reliable containers, which have been vital to human development, are dissolving: familiar family structures, community, social institutions, stable groups and organizations, accepted norms, etc.
Without transformative containers, the cycle of projection and introjection that allows us to stay in contact with the reality of others can no longer do its integrative work. Psychotic anxieties and primitive rages and yearnings are unmediated and unmodified by containers that can no longer help to transform them into tolerable experience or reparative impulse. Deterioration in their containing functions releases frightening aggression and disorientation which, in turn, elicits primitive defenses that foster hostile projection or alienated withdrawal.
Perhaps we are not resilient enough, psychologically and sociologically, to cope with the enormous ambivalence and anxiety accompanying these changes, dooming us to live in the polarized, rigid world of fundamentalism, moralism, political correctness and denigration that seems to increasingly define our public spaces. Such dynamics can readily evoke an “apocalyptic-trajectory-in-the-mind”: the idea that unleashed hostility and aggression mixed with dissassociative technological advances will lead us toward massive destruction.
Does a technology that creates the illusion of actual, immediate proximity in time and space distort how we relate to others and to ourselves? Could it impact upon our ability to tolerate the necessary frustrations of reality? Does being able to “know” things instantaneously, instead of having to tolerate the discomfort of not knowing, impair the development of thinking? Does this perhaps constitute a breakdown of the authority of reality, resulting in less repression, diminished ability to cope with reality and reduced sublimation?
Are we moving towards a world without truth?
Due to the rise of social media, information bubbles and the possibilities of Deepfakes, we no longer live in a shared reality. How further? We live in an “infocalypse,” says British disinformation expert Nina Schick. In her book Deepfakes and the Infocalypse – What You Urgently Need to Know, she sketches a society that is overrun by too much information, whereby no distinction can be made between ‘information’ and ‘disinformation’.
Modern man is ignorant about his own ignorance
see also:“I can’t Breathe” is the expression of the Crisis of the modern world.
The shifting from horizontal/linear information/knowledge to one that is exponential push us far away of the tradional knowledge or Wisdom which has a vertical principle.
- Folly ’s ‘keep your mouth shut’, Anno 2020
Based on economic growth, financial hegemony of the “happy few”” and abuse or rape of cheapest labor workers in Low-cost country or homeland, the democracy of Modern man shall never succeed to recover his soul with fake “sincere political change” or with fake “concern”.
Folly ’s ‘keep your mouth shut’ about all the abuses of the systems and is silent about Ethics, Virtues and uprightness… Silence about spiritual grow, honesty and respect of differents communities…
Prophets of doom now abound and “green parties” have mushroomed everywhere. The moving force for those movements remains, however, by and large purely external. For a humanity turned towards outwardness by the very processes of modernization, it is not so easy to see that the blight wrought upon the environment is in reality an externalization of the destitution of the inner state of the soul of that humanity whose actions are responsible for the ecological crisis.
Many claim, for example, that if we could only change our means of transportation and diminish the use of fossil fuels as a source of energy, the problem would be solved or at least ameliorated. Few ask, however, why it is that modern man feels the need to travel so much?
The wisdom of the 21th century or the Foffy of our times say: ‘keep your mouth shut’,
But can we ask Why?
Ship of Fools
-Why is the domicile of much of humanity so ugly and life so boring that the type of man most responsible for the environmental crisis has to escape the areas he has helped to vilify and take his pollution with him to the few still well-preserved areas of the earth in order to continue to function?
-Why must modern man consume so much and satiate his so-called needs only outwardly? Read Praise of Folly by Erasmus – Anno 2020
- The principle of verticality
The principle of verticality, which is a fundamental principle of traditional wisdom, is based on the affirmation of transcendence as an aspect of a comprehensive and integrated reality that is Absolute.
According to this understanding, reality has both a transcendent Origin and an immanent Center, which are one, rather than being reduced to the merely horizontal dimension of its existential or quantitative elements.
Verticality implies both Heaven and Earth, a worldview in which meaning and purpose are defined principally by both height and depth,and secondarily by breadth – that is, principally by man’s relationship to God, who is simultaneously ‘above’ and ‘within’ creation, and who there-fore governs all creaturely relationships – rather than by breadth alone –that is, solely in terms of the relationship between the subject and the world.
It also implies that the horizontal is subordinate to the vertical,that is to say, the relationship between man and the world is premised on the primary relationship between God and man: to restate this in Christian terms, the love of one’s neighbor is premised on one’s love for God. According to the traditional worldview, existence is transcended by a supreme reality, which, whether expressed in theistic or non-theisticterms, is Absolute, and which, without derogating from its unity, is si-multaneously (at the level of the primary hypostasis) expressed by the horizontal ternary, Truth or the Solely Subsistent Reality, Goodness or the Perfection and Font of all Qualities, and Beauty or Abiding Serenity and the Source of its Radiant Effulgence: in Platonic terms, the True, the Good and the Beautiful.
All creation is prefigured in this supreme reality,which projects existence out of its own Substance into a world of form (hence etymologically, ex-stare, to stand out of, or to subsist from, as the formal world of existence stands out of, and subsists from, the Divine Substance) through a vertical ternary comprising, first, the Essential or Principial Absolute (which is Beyond-Being), second, the Relative-Absolute Source of Archetypes (which is the primary hypostasis of Being), and third, the realm of Manifestation (which is Existence).
The world itself,and its creatures, including man, as such, are therefore of derivative significance and are accidental in relation to the supreme reality, which alone is substantial. The world is transient, ephemeral and illusory.
The Divine Substance alone is permanent and real. This view of the transcendent, supreme and substantial reality of the Absolute (which, according to the principle of verticality, is described in terms of its elevation orperfection in relation to creation) finds its expression in all religious traditions
The sufi master Sheikh Nazim al Haqqani al Rabbani says: We change Reality by changing our Perception of it.There is much to be learn about Eternity by living in Time and There is much to be learn about Time by living in Eternity
So it is time to look at Eternity:
- A perpetual Spring
The meaning of spring is deduced from its characteristics: after the “sour face” of winter, before the burning of summer and the opposite of autumnal nostalgia, it is a renovation and a transfiguration. More than the cyclical return of a bloom, it is the miracle of the existence arisen from the “winter nothingness”, just as the oasis is the drunkenness of a desert touched by a gift of God. His explosions of colors and scents embody the movement of joy, the expansiveness of Love, the expressive sap of God and the alchemy of a revelation.
Spring is also the fulfillment of a promise: that of paradise after the “winter” ordeals of earthly life or after the autumnal sadness of the separation between the soul and God. See Time of Spring in Sufism, Traditions and Folklores
Spiritual “Greenness”or “Viridity” for our times
“Isn’t it time that, loving,
we freed ourselves from the beloved, and, trembling, endured
as the arrow endures the bow, so as to be, in its flight,
something more than itself? For staying is nowhere”. –
-Rainer Maria Rilke ( Duino Elegies)
“Just as it would harm the stomach if it were always full or empty, it does the soul harm when the body lives in constant pleasure.” – Hildegard of Bingen
“O you who have believed, obey Allah and obey the Messenger and those in authority among you.” Quran (4:59)
- Between two Nothingness
Sheikh Nazim al Haqqani al Rabbani
- Divine Healing Power of Green
During her lifetime, Hildegard of Bingen was famous for her visions that she had published in her mystical & theological works, Liber Scivias, Liber Vitae Meritorum and Liber Divinorum Operum. – Known as the German Prophetess (Prophetissa Teutonica), she perceived herself as the Trumpet of God called to denounce the social and political state of her time. Thus, she did not merely admonish nun and monks but also pope and emperor. – Hildegard was a seeing listener and a listening seeress. Her visions were at once auditions in which she perceived the voice of God, heard the music of the angels and gained insight into the secret of God (Vision of Trinity), the position of the human being in the cosmos and the history / herstory of God with humankind – from creation to incarnation up to the Last Judgement. ( Hildegard von Bingen 1098-1179)
Viriditas is one of the most recognizable contributions of Hildegard of Bingen.
For Hildegard, viriditas encapsulated the divine force of nature, the depth and breadth of which is reflected in the various translations. These words within the word are laden with meaning; with lively, powerful connotations that capture the essence Hildegard had conceptualized so long ago.
The origin of Viriditas,” Viridity” may be the union of two Latin words: Green and Truth. (Latin viridis (source of Spanish, Italian verde), related to virere “be green, and Old English triewð (West Saxon), treowð (Mercian) “faith, faithfulness, fidelity, loyalty; veracity, quality of being true; pledge, covenant,” from Germanic abstract noun *treuwitho, from Proto-Germanic treuwaz “having or characterized by good faith,” from PIE *drew-o-, a suffixed form of the root *deru- “be firm, solid, steadfast.also *dreu-, Proto-Indo-European root meaning “be firm, solid, steadfast,
But like most Latin words, Viriditas does not easily translate into convenient, straightforward English. While being difficult to translate may be frustrating to some, there is beauty in this complexity.
The Basic Definition and Origin
The definition is both literal, as in “green”, “greenness”, and “growth”, yet also metaphorical, as in “vigor”, “verdure”, “freshness” and “vitality.” For Hildegard, the spiritual aspects were just as essential as the physical meaning. In much of her work, viriditas was “the greening power of God.” It was in everything, including humans.
This “greenness” was an expression of heaven, the creative power of life, which can be witnessed in the gardens, forests, and farmland all around us. And like those lands, she saw viriditas as something to be cultivated in both our bodies and our souls.
What is it? Hildegard says it is God’s freshness that we receive as spiritual and physical life‐forces. This is vivid imagery that probably came to her simply as she looked around the countryside. The Rhine valley is lush and green and as we know today, a wonderful place, flourishing in fruit and vineyards. This greening power mysteriously is inherent in animals and fishes and birds, in all plants and flowers and trees, in all the beautiful things of this world.
Human flesh is green she says and our blood possesses this special greening power. The “life force of the body” (the soul) was green. Whenever sex was involved—she said there was a particular brightness in the green. This greening power was at the heart of salvation and the reality of the Word was verdant life. This greenness connects us all together as humanity and shines forth giving us common purpose. It is the strength within us that manifests as a strong and healthy life. This greenness originates in the four elements: earth and fire, water and air. It is sustained by the four qualities: by dry and moist, by cold and hot; not only the body—but greenness of soul as well.
Hildegard contrasts greening power or wetness with the sin of drying up (one of her visions.) A dried‐up person or a dried‐up culture loses the ability to create. Hildegard saw this as a grave sin and a tragedy. It also describes how she felt about herself during those years when she was refusing to write down her visions and voices. Her awakening did not occur until she embraced her own viriditas. From then on Hildegard was constantly creating.
This is in contrast to greening— dry straw, hay or chaff representing dried up Christians who are scattered and cut down by the just Divinity of the Trinity.
‘O most honored Greening Force, You who roots in the Sun;
You who lights up, in shining serenity, within a wheel
that earthly excellence fails to comprehend.
You are enfolded
in the weaving of divine mysteries.
You redden like the dawn
and you burn: flame of the Sun.”
– Hildegard von Bingen, Causae et Curae
Hildegard gives an interesting image about greenness stating that it drenches all things in this world and then gives the tree as an example. The function of the tree’s sap [its life blood that we know as its essential oil] falls to the soul in the human body. Its powers or abilities enable us to unfold or develop form just as it does in the tree. In other words, the tree’s essential oil gives life and nourishment— moistness to humans. She goes on to make comparisons between the tree’s branches, leaves, blossoms, and fruit with various stages within human life. For Hildegard, viriditas is that natural driving force, the life force that is always directed toward healing and wholeness. Love, too, is the breath of the same vital green power that sustains all life’s greenness. She sees the Holy Spirit as that power that gives human beings the green and open space where they are capable of responding to the Word and joining in all of creation. The Spirit purifies the world, scours away all guilt, and heals all wounds and sadness. So, green is not a mere color for Hildegard—it is an attitude and purposeful intent. It is the permanent inflowing and outflowing of viriditas. Ultimately—we are talking about physical health from the inexhaustible fountain of life’s living light. It is the very joy of being alive.
Hildegard’s philosophy of healing centered around her view of the body‐soul relationship. She identified 35 vices and 35 virtues to offset the vices (see Appendix for a complete list ). The vices are like risk factors that can destroy humanity and life on earth while the virtues are healing forces counteracting this possible catastrophe. A virtue like love, compassion, trust, or hope positively affects wound healing, lowers blood pressure by decreasing the adrenaline blood level, calms the heart rate, and decreases life‐ hreatening abnormalities like poor digestion and migraine.
According to Hildegard’s writings, these Christian/ traditional virtues are the greatest healing powers when negative forces—depression, madness, anxiety, fear, rage, bitterness, arrogance, desperation—are blocking the healing light (energy). Negative thoughts, emotions, and feeling are health destroying.
Tree of Life and Death Flanked by Eve and Mary-Ecclesia
- Description: This image precedes the liturgy for the feast of Corpus Christi in a missal created for the Archbishop of Salzburg. The central roundel depicts a tree that bears both fruit and sacramental hosts. It thus combines the paradisaical Tree of Life and the Tree of Knowledge from Eden. On the right is Eve, who hands a forbidden fruit to a man kneeling at her feet. A death’s head appears among the fruits on her side of the tree. The tempting serpent winds around the trunk, and offers Eve another piece of fruit from its mouth. On the left side is Mary-Ecclesia. Rather than a death’s head, a crucifix hangs on this side. Instead of fruit, Mary-Ecclesia administers one of the hosts to a kneeling man who opens his mouth to accept it, and she is in the process of plucking yet another wafer. She is presented as a mirror image of Eve and thus the salvific antidote to the Fall. An angel accompanies Mary-Ecclesia on the left and Death accompanies Eve on the right. Both hold banderoles bearing text. Adam reclines in a gesture of sorrow at the base of the tree and also holds a banderole. In the upper two roundels are princely figures who hold banderoles bearing the text of Psalm 77:25 on the left ( ” Man ate the bread of angels: he sent them provisions in abundance”).and Psalm 36:16 on the right ( “Better is a little to the just, than the great riches of the wicked”). Three shepherds depicted below illustrate Thomas Aquinas’s Corpus Christi sequence “Lauda ducem et pastorum,” but they also embody the virtues expected of a good ruler. The one on the left is the personification of “Prudentia,” the one in the center is “Regalitas,” and the one on the right is “Verus Pastor.” All are accompanied by banderoles.
- Inscription: Angel: ecce panis angelorum factus cibus viatorum [behold the bread of angels made food for pilgrims]; Death: mors est malus vita bonis inde [death is evil, life therefore is goodness]; Upper left prince: Panem angelorum manducavit homo
The world itself,and its creatures, including man, as such, are therefore of derivative significance and are accidental in relation to the supreme reality, which alone is substantial. The world is transient, ephemeral and illusory.
The Divine Substance alone is permanent and real. This view of the transcendent, supreme and substantial reality of the Absolute (which, according to the principle of verticality, is described in terms of its elevation orperfection in relation to creation) finds its expression in all religious traditions.
- Corona-tion 21 March 2020 – 21 March 2021 : One year of opportunity
For years, normality has been stretched nearly to its breaking point, a rope pulled tighter and tighter, waiting for a nip of the black swan’s beak to snap it in two. Now that the rope has snapped, do we tie its ends back together, or shall we undo its dangling braids still further, to see what we might weave from them?…
Covid-19 is like a rehab intervention that breaks the addictive hold of normality. To interrupt a habit is to make it visible; it is to turn it from a compulsion to a choice. The phenomenon follows the template of initiation: separation from normality, followed by a dilemma, breakdown, or ordeal, followed (if it is to be complete) by reintegration and celebration. Now the question arises: Initiation into what? What is the specific nature and purpose of this initiation? The popular name for the pandemic offers a clue: coronavirus. A corona is a crown. “Novel coronavirus pandemic” means “a new coronation for all.”
Already we can feel the power of who we might become. A true sovereign does not run in fear from life or from death. A true sovereign does not dominate and conquer (that is a shadow archetype, the Tyrant). The true sovereign serves the people, serves life, and respects the sovereignty of all people. The coronation marks the emergence of the unconscious into consciousness, the crystallization of chaos into order, the transcendence of compulsion into choice. We become the rulers of that which had ruled us. The New World Order that the conspiracy theorists fear is a shadow of the glorious possibility available to sovereign beings. No longer the vassals of fear, we can bring order to the kingdom and build an intentional society on the love already shining through the cracks of the world of separation. Read more: The Coronation with Charles Eisenstein
- Landscape of the soul, as an Image of the Pilgrimage of Life
Based on the “Rest on the Flight into Egypt” by Joachim Patinir
The Rest on the Flight into Egypt is a subject in Christian art showing Mary, Joseph, and the infant Jesus resting during their flight into Egypt. The Holy Family is normally shown in a landscape.
The subject did not develop until the second half of the fourteenth century, though it was an “obvious step” from depictions of the “legend of the palm tree” where they pause to eat dates and rest; palm trees are often included. It was a further elaboration of the long-standing traditions of incidents that embellished the story of the Flight into Egypt, which the New Testament merely says happened, without giving any details.
Joachim Patinir is generally recognized as the founder of the Flemish school of landscape painting that flourished in the sixteenth century.
Reindert Falkenburg’s important new book, a translation of his doctoral dissertation landscape as an Image of the Pilgrimage of Life completed in 1985 for the University of Amsterdam. Falkenburg decisively rejects the prevailing view of Patinir’s landscapes; it is, he says, an anachronism, a projection of essentially modern secular attitudes onto the past. Falkenburg claims that these paintings were not only deeply rooted in the religious thought of Patinir’s day, but in fact ‘are directly related to late medieval devotional art‘ .
Rest on the Flight into Egypt ‘can be regarded as visual aids for meditation on the pilgrimage of life’
There are no immediate precedents for this subject in fifteenth-century art. Rather it developed out of earlier ,Andachtshilder, or devotional images, such as the Madonna of Humility, or the Madonna and Child in a hortus conclusus, an enclosed garden whose many plants svmbolize the virtues of the Madonna and the future Passion of Christ.
lt is the tradition of the hortus conclusus, furthermore. that accounts for the complex program of botanical symbols as the Tree of Knowledge and the Tree of Life.
Patinir, however, enriches the original iconic image of the Madonna and Child with subsidiarv scenes of the Massacre of the Innocents, the Miracle of the Wheatfields, and the Fall of the Idols near Heliopolis. see Landscape of the soul, as an Image of the Pilgrimage of Life and Migration to the Spiritual Land of Peace
- To Become a “Refugee”: Emigration to Sincerity or “uprightness” of Love
To Become a “Refugee” means to make a migration to Sincerity or to the“uprightness” of Love.
What the Emigration to Sincerity demands of us
- Goethe and his poem “Hegir” : Hijra
When one speaks of the Hijra one is not merely speaking of a journey from Mecca to Medina, or the starting point of a calendar; but one is also speaking of a new start for humanity. And Johann Wolfgang von Goethe make his Hijra, his emigration and take refuge in Islam. He became a “Refugee”.
The Hijra is symbolic of changing those conditions that cause problems and that clash with ideals and beliefs, as well as the search for new opportunities. Read more here: Goethe, the “refugee” and his Message for our times
- Emigration: Historical Hijra
Starting from a narrow family-tribal environment Prophet Muhammad (pbuh) underwent 13 years of hardship and torment in Meccan society; with the immigration (Hijra) to Medina, a new stage began. This stage, if one takes into consideration the time that it took all religions to spread, is the starting point of one of the fastest religious developments in recorded history. In this sense, when one speaks of the Hijra one is not merely speaking of a journey from Mecca to Medina, or the starting point of a calendar; one is speaking of a new start for humanity.
The Hijra is symbolic of changing those conditions that cause problems and that clash with ideals and beliefs, as well as the search for new opportunities.
The Hijra, as is expressed in a variety of verses, was extrication from a difficult and stressful situation with the aim to widen the belief and the ideals, and a search for new possibilities and new places. From this aspect, the Hijra is not something that was realized as part of a certain process or a completed historical event in the life of Muslims. The Hijra is symbolic of changing those conditions that cause problems and that clash with ideals and beliefs, as well as the search for new opportunities. Thus, the Hijra, which includes certain preconditions, is a moral duty and responsibility for every individual.
Prophet Muhammad placed the Hijra in the minds and hearts of the Islamic community with a hadith (Prophetic tradition) that expresses two basic interconnected matters.
The first is a general principle which, in particular, is considered to be one of the reference points in the evaluation of laws for Islamic jurists. This principle is connected to intentions in behavioral values, as it is the intention that gives behavior direction. As we know the Hijrawas the first and most important social movement of the young Islamic society.
As is to be expected with all social movements, it is only natural that there were people who had different intentions when participating in the emigration led by Prophet Muhammad. Prophet Muhammad drew attention to this situation and stated that those who performed the same action received different responses, each according to their intention. The matter expressed in the hadiths is concerned with a Meccan Muslim who had joined the emigration and come to Medina to marry the woman he loved. The ruling that Prophet Muhammad gave concerning this person can be considered to be a universal principle compulsory for all Muslims to take into account when performing an action. Read more here
- La Primavera – Botticelli: The Eternal Spring and a message for our times
In their search for a basis for reconciliation of the major religions with the religions of the ancients, the Medici Platonic Academy explored Gnosticism and Hermeticism, which they believed had passed down from this fertile epoch. Outwardly, reconciliation would appear impossible; however, it was argued that, if the nature of the gods were understood in the Orphic Platonist’s sense, and the Mosaic law in the sense of the Hebrew Kaballah, and the Christian grace in its interpretation by Paul to Dionysius, then they differed not in substance, only in name.*
From Egypt had emerged the concept of the Logos or Light, the sun as agent of the Way and the Truth, the spirtual nature which could rise out of and separate itself from the sensual, instinctual animal nature. Man encapsulates within his higher nature a profound reality, the answer to his own quest, closing the circle by both posing and answering the perennial question.
Realising this god within through contemplation is a rebirth, a resurrection through discovery of the spiritual treasure in the profound depths of the mind.
Experiencing this was seen as a paradise by Lorenzo and as a garden of perpetual spring by Poliziano. This was the ‘pure gold’ of early religious belief sought by the Academy.
The Egyptian sage Hermes-Mercurius’s recovered works were seen as validating the doctrines of Plato which they were translating from the Greek at the time.
For the Medici-Ficino circle, the idea of ‘oneness’ was supported by the capacity of all to achieve a deep inner tranquility (ataraxia) and fulfilment.
The idea that, by mastering the ego and the senses, one discovers who one is, was shared by many cultures, suggesting a single primal source.
Many such concepts, perceived as Christian (such as the virgin birth, father and son as deity, resurrection and the last judgment) had earlier pagan manifestations. This supported the belief in a common unity and therefore the need for a single harmonised religion. ( The Mysteries or `Mystery religions’ from the Orient, based on the Hermetic Perermial Philosophy, met a need which the established state religions, more concerned with celebrations and the state, did not satisfy. These cults employed allegorical drama to explain rebirth and reach their objective, a transcendant state or palingenesia. Down the ages, access to the higher Mysteries and their brotherhoods was restricted to initiates. They eschewed the deception of the senses and demands of the ego associated with the body and the unenlightened mind.
Read more: La Primavera – Botticelli: The Eternal Spring and a message for our times
From Purgatory to the Primavera: Some Observations on Botticelli and Dante
Quelli ch’anticamente poetaro
I’eta de I’oro e suo stato felice,
forse in Parnaso esto loco sognaro.
Qui fu innocente I’umana radice;
qui primavera sempre e ogne frutto;
nettare e questa di che ciascun dice.
(They who in olden times sang of the Age of Gold and its
happy state perhaps in Parnassus dreamed of this place. Here
the root of mankind was innocent; here is always spring, and
every fruit; this is the nectar of which each tells) (Purg. xxviii,
1 39-1 44).
Botticelli’s “Primavera” has been studied by more eminent art historians than perhaps any other work of Renaissance art. The chronicle of these readings would make for a representative anthology of 20th-century art historical methodologies, and yet no consensus about the painting’s “meaning” has emerged. In this article, the “Primavera” is discussed in the context of what we know and what we can surmise about the artist’s own literary and intellectual culture and especially his lifelong engagement with Dante’s “Divina Commedia”. The painting is studied as an attempt on the artist’s part to translate into his own medium the thematics surrounding Dante’s Earthly Paradise episode at the end of the Purgatorio. These thematics are explored in the context of Cristoforo Landino’s 1481 commentary on Dante, with which Botticelli, who devoted many years to illustrating Landino’s edition, was intimately familiar. Landino saw in Dante’s Earthy Paradise episode an allegory of the soul’s moral and spiritual pilgrimage from the vita voluptuosa through the vita activa to the vita contemplativa, a passage occurring, like Dante’s pilgrimage as a whole, under the influence of Celestial Venus. The “Primavera” is discussed as a visual variation on the same theme, presented all’antica in a manner that resonates with Dante’s classical allusions, especially as interpreted by Landino. In addition to reflecting Botticelli’s own artistic and intellectual interests and aspirations, as well as those of his presumed patron, the “Primavera” echoes still with a rivalry that brought Botticelli into competition with such other close students of Dante as Leonardo and Michelangelo. This paragone awaits further study. Read more here
- Educating Desire: Conversion and Ascent in Dante’s Purgatorio
by Paul A. Camacho
In Cantos 17 and 18 of the Purgatorio, Dante’s Virgil lays out a theory of sin, freedom, and moral motivation based on a philosophical anthropology of loving-desire. As the commentary tradition has long recognized, because Dante placed Virgil’s discourse on love at the heart of the Commedia, the poet invites his readers to use love as a hermeneutic key to the text as a whole. When we contextualize Virgil’s discourse within the broader intention of the poem—to move its readers from disordered love to an ordered love of ultimate things—then we ﬁnd in these central cantos not just a key to the structure and movement of the poem ,but also a key to understanding Dante’s pedagogical aim. With his Commedia, Dante invites us to perform the interior transformation which the poem dramatizes in verse and symbol. He does so by awakening in his readers not only a desire for the beauty of his poetic creation, but also a desire for the beauty of the love described therein. In this way, the poem presents a pedagogy of love, in which the reader participates in the very experience of desire and delight enacted in the text. In this article, I oﬀer an analysis of Virgil’s discourse on love in the Purgatorio, arguing for an explicit and necessary connection between loving-desire and true education. I demonstrate that what informs Dante’s pedagogy of love is the notion of love as ascent, a notion we ﬁnd articulated especially in the Christian Platonism of Augustine. Finally, I conclude by oﬀering a number of ﬁgures, passages, and themes from across the Commedia that provide fruitful material for teachers engaged in the task of educating desire. Read more here
- “I Felt My Heart Awaken” – Vita Nova – The new Life
In chapter XXIV Of the Vita Nova , “I Felt My Heart Awaken” (“Io mi senti’ svegliar dentro a lo core”, also translated as “I Felt a Loving Spirit Suddenly”), Dante recounts a meeting with Love, who asks the poet to do his best to honour her.
Io mi senti’ svegliar dentro a lo core
Un spirito amoroso che dormia:
E poi vidi venir da lungi Amore
Allegro sì, che appena il conoscia,
Dicendo: “Or pensa pur di farmi onore”;
E ’n ciascuna parola sua ridia.
E poco stando meco il mio segnore,
Guardando in quella parte onde venia,
Io vidi monna Vanna e monna Bice
Venire inver lo loco là ‘v’io era,
L’una appresso de l’altra miriviglia;
E sì come la mente mi ridice,
Amor mi disse: “Quell’è Primavera,
E quell’ha nome Amor, sì mi somiglia.”
I felt awoken in my heart
a loving spirit that was sleeping;
and then I saw Love coming from far away
so glad, I could just recognize.
saying “you think you can honor me”,
and with each word laughing.
And little being with me my lord,
watching the way it came from,
I saw lady Joan and lady Bice
coming towards the spot I was at,
one wonder past another wonder.
And as my mind keeps telling me,
Love said to me “She is Spring who springs first, and that bears the name Love, who resembles me.”
The Vita nova’s basic storyline is actually quite simple. The narrator tells us that he fell in love when he was nine years old with a girl who was about a year younger than he and who was named Beatrice. His falling in love with her is so powerful that it leaves an indelible mark on his soul, a perception that is reinforced when she greets him in passing nine years later. Because of her, the personification of love—that same “Lord Love” all the love poets of the time wrote about—comes to dwell in his heart. It is not a peaceful residence. The protagonist’s feelings of love are so intense and private that he (following the conventions of his time) pretends to others that his love, which he cannot hide, is actually directed toward another woman besides Beatrice. When this woman moves out of the city, leaving the protagonist without his cover, he invents another “screen-woman.” Beatrice catches wind of malicious gossip regarding her admirer’s alleged unsavory comportment in relation to this second screen-woman, and consequently shuns him. She has no awareness of the effect this has on him. Eventually he finds peace for his unrequited love by resolving to praise her in his poetry independently of her responses to him. Read here
- EARTHLY PARADISE : Dante’s Initiatory Rite of Passage by Daniela Boccassini
Thanks to the experiential work he had done on himself in the years spanning the First World War, Jung had come to understand that the way to wholeness, to individuation – if any – demands at the outset a grueling descensus ad inferos, which entails «the confrontation with the shadow and the world of darkness» (CW13: §335). I do not need to dwell on how graphically Dante describes this very process in the Commedia: from his descent through Hell, where the souls engulfed in darkness are the unconscious manifestations of their own and humanity’s gigantic shadow, to his ascent of Purgatory, where Dante as a living being retains his shadow, while the souls, who have lost theirs, are engaged in the process of uncovering the hidden identity of their translucent celestial nature, which fully manifests as spirit in Paradise…
….The procession accompanying Beatrice captures Dante’s attention for the whole of canto 29, and the figurative events involving the chariot and the Tree unfold in canto 32. In between, through cantos 30 and 31, all of Dante’s reasonable expectations of a happy reunion with his Beloved are not merely challenged but ruthlessly thwarted. Instead of praising him for successfully carrying out his unparalleled journey into the Garden of Eden, Beatrice sternly forces Dante to confront the unacknowledged gloom that the shadow of his human persona still casts into the paradisal «chiaro fonte» (Pg 30.76). In this way and through interrogation, Dante is skillfully challenged to disown that side of himself which had failed to follow Beatrice beyond Persephone’s threshold, causing him to remain ensnared in the alluring, yet deadly, web of «imagini di ben false» that enwraps mortal life.
Only by dying to that fallacious, ego-centered and ego-driven worldview will Dante gain access to the paradoxical Apollonian dualitude of the griffin, thus entering into a true hieros gamos with his immortal Beloved, as Beatrice intimates by intently gazing at «la fiera | ch’è sola una persona in due nature» (Pg 31.80-81). It is this kind of radical ‘ri-conoscenza’, this endured apprehension of his mortal shadow as beguilement, that finally allows Dante to die-before-dying, so that the purifying ritual of immersion in the waters of the river Lethe, presided over by Matelda, can effectively take place. Yet this is not enough for Dante to move on, as the events outlined in the last two cantos openly show: if in Christianity the ritual of baptism symbolizes death and rebirth at once, here we are told beyond the shade of a doubt that Dante’s immersion in the waters of Lethe seals his death to what might be called his ego-consciousness, but leaves his rebirth into higher consciousness, literally, hanging. For that rebirth to occur, Dante needs to tap the potentialities offered by a different state of being, and only once this has occurred, will a second baptismal ritual be performed, in the waters of another river….. Read the complete paper EARTHLY PARADISE : Dante’s Initiatory Rite of Passage by Daniela Boccassini
- Botticelli’s Mystic Nativity
There is good reason to believe that there is a tropological dimension to the
painting. The known Savonarolan sources on which the Mystic Nativity draws are all
moral in intent, and the painting exhorts us to worship the Child truly and become
reconciled with our brothers. Unlike most Italian pictures of the time, it is clearly
structured into groups of significant numbers and combinations of white, green,
and red. Significant numbers were the almost irresistable cue for late-medieval theologians to list a set of moral precepts, and Savonarola was no exception to this
rule. White, green, and red usually symbolise Faith, Hope, and Charity respectively.
That perhaps is what they do in Botticelli’s painting also. But caution is necessary.
For Savonarola Faith may be green and Hope sky blue,’ whereas white, green, and
red may stand for any number of other things.
To conclude, I shall propose three possible interpretations of the painting, taking them in ascending order of probability, before ending with an observation about its theme.
Firstly, the Mystic Nativity might be, along with the Mystic Crucifixion in the Fogg
Art Museum , a picture intended for the boys in the group of Bernardino
dei Fanciulli or another Savonarolan association like it. This is suggested by the
highly ‘naive’ syntax of both paintings, the great stress on angels, and the fact that
in both paintings the symbols of evil-five small and apparently self-destructed
demons in the case of the Mystic Nativity and two small and seemingly unferocious
animals in that of the Mystic Crucifixion-do not appear to be intended as frightening. As a further slight but perhaps relevant indication, in the only volume of the ‘collected works’ of Bernardino dei Fanciulli, there are just two illustrations, one showing the Nativity and the other the Crucifixion. Against the possibility that these two pictures were intended for children is of course the presence of the Greek inscription to the Mystic Nativity. But as we have seen, that inscription might have been added later; if so, perhaps it was added with the purpose of ‘redefining’ the painting. In this connection we should note that Bernardino and his group were forced into exile in 1500-and according to the inscription it was ‘at the end of the year 1500, in the troubles of Italy’ that the Mystic Nativity was painted.
Secondly, the painting might be a cryptic representation of the Millennium-or rather those features of it in which Botticelli believed and which he thought to be in harmony with the predictions that Savonarola had made. During such a Millennium those Florentines who truly believed would reign with Christ their king. As we have seen, the Millennium begins with the binding of Satan. Accepted Catholic doctrine holds that it therefore begins, figuratively, with the birth of Christ. It is even possible that the word ‘time’ in the painting’s Greek inscription means ‘millennium’, as in Francesco da Meleto’s interpretation. The mortals being embraced by angels and led by them to the manger would be the martyrs and saints who live again through the First Resurrection -or whomever else it was that Botticelli might have thought these Apocalyptic persons stood for. Their crowns of olive would be the crowns of martyrdom or righteousness. It at first strikes one as unlikely that Botticelli would have shown the Millennium in an age in which it was rarely mentioned. But of those persons who believed in the Millennium at the time, how many actually ventured to say so in print? If the Mystic Nativity does represent the Millennium in any real sense, firstly, the painting is in this respect unique as far as we know; secondly, it is thoroughly heretical. We recall that-if for the wrong reasons-Vasari believed Botticelli to have been a heretic.
The third possible interpretation is that the painting is a figuration of an ‘Apocalyptic’ birth of Christ, in which allusions to the reconciliation of the heavenly virtues with one another and with mankind, the ‘crown’ of Mary, and the Millennium (or the casting out of Satan) are elements of a complex and yet ‘simple’ allegory of the future in which Botticelli believed.
That future would, through the intercession of Mary, see the ‘birth’ of Christ in the hearts of the Florentines. Through the mercy of divine Grace, the Florentines would be filled with charity and love towards one another and be reconciled with the angels and their God.‘
There would thus come to pass that peace and goodness which the devil cannot abide and which would cause his downfall: ‘Now is come the power of Christ on earth; the dragon has lost’.
Whatever it is that the Mystic Nativity shows, the chances are that it took great
courage for Botticelli to paint it.
Where heaven shall touch earth
The overriding theme of the Mystic Nativity, because of the large number of olive branches in it, appears to be peace. But we should do well to remember that in
Botticelli’s time the olive was usually a symbol of peace and mercy.
In Savonarola’s ‘1493’ Christmas sermon it is Mercy, not Peace, who holds a branch of olive. Moreover, wreaths of olive conveying thoughts of mercy and repentance had recently come into use in one of Florence’s most important public rituals, the offering of little torches by pardoned offenders at the city’s Baptistry. These persons had formerly
been led to the Baptistry in chains, but from 1493 at the latest each is described as
being led, ‘in the usual way, his head uncovered, with a crown [or garland] of olive,
with a little torch in his hands… preceded by trumpets’.
Now, one of the conditions for receiving pardon at the time was that an offender make ‘peace’ with the offended party. Perhaps onlookers remembered this as the olive-wreathed offenders were marched past them. But surely what was uppermost in their thoughts was that these transgressors had come to repent what they had done and were now receiving mercy. Indeed, what Botticelli and many others who lived during his age probably hoped for more than anything else but also in our times , was Peace and Mercy.
- The birth of Jesus in man:
The soul of the mystic, Rûmi teaches us, is similar to Mary: “If your soul is pure enough and full of love enough, it becomes like Mary: it begets the Messiah”.
And al-Halláj also evokes this idea: “Our consciences are one Virgin where only the Spirit of Truth can penetrate”
In this context, Jesus then symbolizes the cutting edge of the Spirit present in the human soul: “Our body is like Mary: each of us has a Jesus in him, but as long as the pains of childbirth do not appear in us, our Jesus is not born” ( Rumi, The Book of the Inside, V).
This essential quest is comparable to suffering of Mary who led her under the palm tree (Koran XIX, 22-26): “ I said:” 0 my heart, seek the universal Mirror, go towards the Sea, because you will not reach your goal by the only river! ”
In this quest, Your servant finally arrived at the place of Your home as the pains of childbirth led Mary towards the palm tree “(RÛMi, Mathnawî, II, 93 sq.)
Just as the Breath of the Holy Spirit, breathed into Mary, made him conceive the Holy Spirit, as so when the Word of God (kalám al-haqq) enters someone’s heart and the divine Inspiration purifies and fills his heart (see Matthew V, 8 or Jesus in the Sermon of the Mountain exclaims: “Blessed are pure hearts, for they will see God! “) and his soul, his nature becomes such that then is produced in him a spiritual child (walad ma’nawî) having the breath of Jesus who raises the dead.
“Human beings,” it says in Walad-Nama ( French translation, Master and disciple, of Sultan Valad and Kitab al-Ma’ârif the Skills of Soul Rapture), must be born twice: once from their mother, another from their own body and their own existence. The body is like an egg: the essence of man must become in this egg a bird, thanks to the warmth of Love; then it will escape its body and fly into the eternal world of the soul, beyond space. ”
And Sultan Walad adds: “If the bird of faith (imán) is not born in Man during its existence, this earthly life is then comparable to a miscarriage.”
The soul, in the prison of the body, is ankylosed like the embryo in the maternal womb, and it awaits its deliverance. This will happen when the “germ” has matured, thanks to a descent into oneself, to a painful awareness: “The pain will arise from this look thrown inside oneself, and this suffering makes pass to beyond the veil. As long as the mothers do not take birth pains, the child does not have the possibility of being born (. Rumi, Mathnawî, II, 2516 sq.) (…) My mother, that is to say my nature [my body], by his agony pains, gives birth to the Spirit … If the pains during the coming of the child are painful for the pregnant woman, on the other hand, for the embryo, it is the opening of his prison ”(Ibid., 3555 sq)
Union with God, explains Rûmi, manifests itself when the divine Qualities come to cover the attributes of His servant:
“God’s call, whether veiled or not, grants what he gave to Maryam. 0 you who are corrupted by death inside your body, return from nonexistence to the Voice of the Friend! In truth, this Voice comes from God, although it comes from the servant of God! God said to the saint: “I am your tongue and your eyes, I am your senses, I am your contentment and your wrath. Go, for you are the one of whom God said: ‘By Me he hears and by Me he sees!’ You are the divine Consciousness, how should it be said that you have this divine Consciousness? Since you have become, by your wondering, ‘He who belongs to God’.
I am yours because ‘God will belong to him. Sometimes, I tell you: ‘It’s you!’, Sometimes, ‘It’s me!’ Whatever I say, I am the Sun illuminating all things. “(Mathnawî, I, 1934 sq).
Once the illusion of duality has been transcended, all that remains in the soul is the divine Presence: the soul then finds in the depths of its being the divine effigy.
It has become the place of theophany. This is what Rumi calls the spiritual resurrection: “The universal Soul came into contact with the partial soul and the latter received from her a pearl and put it in her womb. Thanks to this touch of her breast, the individual soul became pregnant, like Mary, with a Messiah ravishing the heart. Not the Messiah who travels on land and at sea, but the Messiah who is beyond the limitations of space! Also, when the soul has been fertilized by the Soul of the soul, then the world is fertilized by such a soul “( Ibid., II, 1184 sq.).
This birth of the spiritual Child occurs out of time, and therefore it occurs in each man who receives him with all his being through this “Be!” that Marie receives during the Annunciation: “From your body, like Maryam, give birth to an Issa without a father! You have to be born twice, once from your mother, another time from yourself. So beget yourself again! If the outpouring of the Holy Spirit dispenses again his help, others will in turn do what Christ himself did: the Father pronounces the Word in the universal Soul, and when the Son is born, each soul becomes Mary (Ibid., III, 3773.)
So Jesus can declare: “O son of Israel, I tell you the truth, no one enters the Kingdom of Heaven and earth unless he is born twice! By the Will of God, I am of those who were born twice: my first birth was according to nature, and the second according to the Spirit in the Sky of Knowledge! » (Sha’ranî, Tabaqat, II, 26; Sohrawardî, ‘Awarif, I, 1)
The second birth corresponds to what we also gain in Sufism as the “opening (fath) of the eye of the heart“: “When Your Eye became an eye for my heart, my blind heart drowned in vision ; I saw that You were the universal Mirror for all eternity and I saw in Your Eyes my own image. I said, “Finally, I found myself in His Eyes, I found the Way of Light!” (Rumi, Mathnawî, II, 93 sq.)
This opening is the promise made by God to all those who conclude a pact with the spiritual master, pole of his time, like the apostles with Jesus or the Companions when they pledged allegiance to Muhammad: “God was satisfied with believers when they swore an oath to you under the Tree, He knew perfectly the content of their hearts, He brought down on them deep peace (sakina), He rewarded them with a prompt opening ( fath) and by an abundant booty which they seized ”(Coran XLVIII, 18-19).(The abundant loot indicates Divine Knowledge (mari’fa).
Read more: Jesus and the Sufi Traditon
- “‘Peace’: is the word from a Merciful Lord (for them).”
سَلَـٰمٌۭ قَوْلًۭا مِّن رَّبٍّۢ رَّحِيمٍۢ Salaamun qawlam mir Rabbir Raheem – Surah yasin 36-58
This enlivening and pleasant call, which is full of His love and affection, attracts the man’s attention to itself so deeply, and gives him joy, happiness and spirituality, that does not match any other bounty.
Yes hearing the call of the beloved one, is a call filled with love and mixed with grace which causes the people of Paradise to be thoroughly rejoicing, a moment of which is superior to the whole world and whatever exists in it.
A tradition narrated from the Prophet of Islam (S) indicates that he said:
“While the people of Paradise are busy enjoying the bounties of
Heaven there will appear a light above them”.
This is the light of Allah which is cast upon them and at the same time a
call will be heard saying: ‘Peace and greeting on you, O’ the people of Paradise!’
And this is the same thing which has been mentioned in the Qur’an. It is here that the view of Allah attracts them so strongly that they neglect His all other things and, in that state, they forget the whole bounties of Paradise.
It is here that the angels come out from every door and say: ‘Peace upon you’.”
Yes, the ecstasy of the intuition and presence of the Beloved and the visit of the Lord’s Grace are so delightful and gratifying that a moment of which is not equal with any blessing, even with the whole world.
The lovers of visiting Him are so that if this spiritual gift might be ceased from them, they would die. Amir-ul-Mu’mineen Ali (as) in a tradition said: “If I remain walled from the visit of the Lord for a moment, I will die.”
It is interesting that the apparent of the verse is that this greeting of Allah unto the believers in Paradise is a direct greeting without any intermediator.
It is a greeting from the Lord, Allah, the greeting which originates from His special Mercy, i.e., the rank of His specific Mercy, and all grace and favours are gathered in it. Oh, what a blessing it is!
In principle, Paradise is ‘the Abode of Peace’, as Surah Yunus, No. 10,
verse 25 says: “And Allah does call mankind to the Abode of Peace…”
And the people of Paradise, who are the dwellers of this abode, will sometimes face with the angel’s greeting.
At the time of arrival into Paradise, the angels arrive to them from every door and say:
“Peace (be) upon you (saying) that you persevered in patience! (And
now) how excellent is the Ultimate Abode.”
And sometimes the dwellers of ’A‘raf call them and say:
“…Peace be upon you!…”
And sometimes they will be faced with the angels’ greeting after entering
into Paradise: “…and the warders thereof say unto them: ‘Peace be unto you…”
Sometimes, at the time of taking their souls, this greeting is delivered to them from the side of the angels of death. They say: “…Peace be upon you! Enter the Paradise because of what you used to do.”
And sometimes they themselves greet each other. And, in principle, in their greeting there is ‘Peace’, the Qur’an says: “…their greetings therein is: ‘Peace!’.”
And, finally, the superior and above all of these is the greeting of Allah:
“‘Peace’: is the word from a Merciful Lord (for them).”
Briefly speaking, there will be heard there neither a vain word nor a sinful thing. There will be only ‘peace’ and ‘peace’. The Qur’an says: “They shall not hear therein vain or sinful discourse,”
Of course, it is not a greeting in mere pronunciation, but it is a greeting the effect of which penetrates in the depth of man’s soul and makes it thoroughly full of tranquillity, peace, and health. See comment Surah 36 Yasin
Surah Yasin: Heart of the Quran
It has been proposed that yā sīn is the “heart of the Quran”.The meaning of “the heart” has been the basis of much scholarly discussion. The eloquence of this surah is traditionally regarded as representative of the miraculous nature of the Qur’an. It presents the essential themes of the Qur’an, such as the sovereignty of God, the unlimited power of God as exemplified by His creations, Paradise, the ultimate punishment of nonbelievers, resurrection, the struggle of believers against polytheists and nonbelievers, and the reassurance that the believers are on the right path, among others. Yā Sīn presents the message of the Qur’an in an efficient and powerful manner, with its quick and rhythmic verses. This surah asserts that Muhammad was not a poet, rather he was the greatest and the Last Messenger of Allah (the “Seal of the Prophets”)
There are three main themes of yā sīn: the oneness of God (tawhid); Risala, that Muhammad is a messenger sent by God to guide His creations through divine revelation; and the reality of Akhirah, the Last Judgment. 36:70 “This is a revelation, an illuminating Qur’an to warn anyone who is truly alive, so that God’s verdict may be passed against the disbelievers.”  The surah repeatedly warns of the consequences of not believing in the legitimacy or the revelation of Muhammad, and encourages believers to remain steadfast and resist the mockery, oppression, and ridicule they receive from polytheists and nonbelievers. The arguments arise in three forms: a historical parable, a reflection on the order in the universe, and lastly a discussion of resurrection and human accountability.
The chapter begins with an affirmation of the legitimacy of Muhammad. For example, verses 2-6, “By the wise Qur’an, you [Muhammad] are truly one of the messengers sent of a straight path, with a revelation from the Almighty, the Lord of Mercy, to warn a people whose forefathers were not warned, and so they are unaware.” The first passage, verses 1-12, focuses primarily with promoting the Qur’an as guidance and establishing that it is God’s sovereign choice who will believe and who will not. It is stated that regardless of a warning, the nonbelievers cannot be swayed to believe. 36:10 “It is all the same to them whether you warn them or not: they will not believe.”
Surah Yāʾ-Sīn then proceeds to tell the tale of the messengers that were sent to warn nonbelievers, but who were rejected. Although the messengers proclaimed to be legitimate, they were accused of being ordinary men by the nonbelievers. 36:15-17 “They said, ‘Truly, we are messengers to you,’ but they answered, ‘You are only men like ourselves. The Lord of Mercy has sent nothing; you are just lying.” However, a man from amongst these people beseeched them to believe in the messengers. “Then there came running, from the farthest part of the City, a man, saying, ‘O my people! Obey the messengers: Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.'”[Quran 36:20] Upon his death, the man entered Paradise, and lamented the fate of the nonbelievers. 36:26 “He was told, ‘Enter the Garden,’ so he said, ‘If only my people knew how my Lord has forgiven me and set me among the highly honored.” This surah is meant to warn the nonbelievers of the consequences of their denial. Verse 36:30 goes on to state: “Alas for human beings! Whenever a messenger comes to them they ridicule him.” Ultimately, it is God’s will who will be blind and who will see.
The following passage addresses the signs of God’s supremacy over nature. This is presented by the sign of revived land, the sign of day and night, the sign of the arc and the flood, and the sign of the sudden blast that arrives on the day of judgement. 36:33-37 The sign of revived land follows:
There is a sign for them in this lifeless earth: We give it life and We produce grains from it for them to eat; We have put gardens of date palms and grapes in the earth, and We have made water gush out of it so that they could eat its fruit. It is not their own hands that made all this. How can they not give thanks? Glory be to Him who created all the pairs of things that the earth produces, as well as themselves and other things they do not know about.
The disbelievers do not recognize God’s power in the natural world, although He is the one Creator.
The surah further addresses what will happen to those who reject the right path presented by Muhammad and refuse to believe in God. On the last day, the day of reckoning, the nonbelievers will be held accountable for their actions and will be punished accordingly. God warned the nonbelievers of Satan, and yet Satan led them astray. 36:60-63 “Children of Adam, did I not command you not to serve Satan, for he was your sworn enemy, but to serve Me? This is the straight path. He has led great numbers of you astray. Did you not use your reason? So this is the fire that you were warned against.” Although God warned them against following Satan, the nonbelievers were deaf, and so now they will suffer the consequences of their ill judgements. 36:63 “So this is the Fire that you were warned against. Enter it today, because you went on ignoring [my commands].”
The surah proceeds to address the clear nature of the revelation and assure that Muhammad is a legitimate prophet. 36:69 states, “We have not taught the Prophet poetry, nor could he ever have been a poet.” Yāʾ-Sīn concludes by reaffirming God’s sovereignty and absolute power. 36:82-83 “When He wills something to be, His way is to say, ‘Be’—and it is! So glory be to Him in whose Hand lies control over all things. It is to Him that you will all be brought back.”  It is to God, the one Creator who holds everything in His hands, that everything returns. The closing passage is absolute and powerful and carries an essential message of the Qur’an. Read more : Commentary of surah Yasin or Heart of the Qur’an: A Commentary to Sura Yasin
“All that is on the earth will perish: But the face of thy Lord willabide forever – full of Majesty, Bounty, and Honor.” (Qur’an, lv. 26-27).
Looking to the Spiritual vertical way, as the Maypole do, gives us an opportunity of discerning an understanding between Non-Virtues and Virtues, developing Spiritual values needed in our times.
We need to be sincere with our selves , to be “upright” strictly honourable and honest, as the symbol of the Maypole is.it is the Axis Mundi, also called the cosmic axis, world axis, world pillar, center of the world, or world tree — was greatly extended to refer to any mythological concept representing “the connection between Heaven and Earth” or the “higher and lower realms.
Together we can initiate and erect a maypole as various European folk festivals do, in respect of the safely coming of Spring. But as many Folklores in Europe did, to keep it more permantly, we can plant a Lime Tree in the center of the village of on squares in the city, to keep the remenbering of “uprightness”,of sincerity in our mind, in our heart and in our allday lives. In this way,as in many folklores of Europe, they recognize their dependance to Nature and their submission to something Higher than themselves. And happy they danced under the Lime Tree on important opportunities. Man has always be in need of a symbol, but certainly a symbol for communality and fraternity: The Path to the Maypole of Wisdom – Forum for Ethics, Virtues and Uprightness.
The City of Life, Visions of Paradise