time time time....
"“Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion.”
- Albert Einstein
"Rovelli senses another temporal breakthrough just around the corner. “Einstein’s 1905 paper came out and suddenly changed people’s thinking about space-time. We’re again in the middle of something like that,” he says. When the dust settles, time-whatever it may be-could turn out to be even stranger and more illusory than even Einstein could imagine."
http://discovermagazine.com/2007/jun/in-no-time/article_view?b_start:int=1&-C=
"Saduq Babuya's works bring together a vast number of the traditions of the Imams, fundamental both for apophatic theology and for the Imamology to which it gives rise. These traditions are sometimes in the form of autonomous treatises which develop within the commentary. The same is true of Qadi Sa'id's study of the esoteric meaning of the five basic religious prescriptions. In the cubic structure of the Temple of the Ka'bah he perceives the structure of the Imamate of the Twelve Imams. The Temple of stone is transfigured into the spiritual Temple of the Imamate, and becomes the secret itself of human life, the qiblah or axis of orientation of a pilgrimage which is identified with the stages of life. Once again, philosophy becomes a 'narrative philosophy', just as Schelling was to wish that it should be. The hadith of the 'Twelve Veils of Light' associates Imamology with cosmogony, as well as with the theosophy of history and metahistory, in its symbolic description of the peregrinations of the Muhammadan Light in the Pleroma, and then of its 'descents' from world to world through seventy thousand Veils until it reaches this world. The twelve Veils of light are the twelve Imams and their twelve respective universes, 'figured' as twelve millennia. These twelve universes are the archetype of the cycle of the walayah which is their inverted image, because it reinvolutes through a process of return and reascent. This is as it were a revival of the ancient Graeco-Iranian theologies of the Aeon. Qadi Sa'id develops a concept of time which is allied to the ontology of the mundus imaginalis and of the subtle body. Each being has a quantum (miqdar)
of its own time, a personal time, which behaves like a piece of wax when it is compressed or else stretched. The quantum is constant, but there is a time which is compact and dense, which is the time of the sensible world; a subtle time, which is the time of the 'imaginal world'; and a supra-subtle time, which is the time of the world of pure Intelligences. The dimensions of contemporaneity increase in relation to the 'subtlety' of the mode of existence: the quantum of time which is given to a spiritual individual can thus encompass the immensity of being, and hold both past and future in the present. From this point of view, the commentary on the hadith or recital of the 'White Cloud' is fascinating."
"In the Modern World, Sufism is a name with no reality. In the past, Sufism was a reality with no name."
-Bushanji
- Albert Einstein
"Rovelli senses another temporal breakthrough just around the corner. “Einstein’s 1905 paper came out and suddenly changed people’s thinking about space-time. We’re again in the middle of something like that,” he says. When the dust settles, time-whatever it may be-could turn out to be even stranger and more illusory than even Einstein could imagine."
http://discovermagazine.com/2007/jun/in-no-time/article_view?b_start:int=1&-C=
"Saduq Babuya's works bring together a vast number of the traditions of the Imams, fundamental both for apophatic theology and for the Imamology to which it gives rise. These traditions are sometimes in the form of autonomous treatises which develop within the commentary. The same is true of Qadi Sa'id's study of the esoteric meaning of the five basic religious prescriptions. In the cubic structure of the Temple of the Ka'bah he perceives the structure of the Imamate of the Twelve Imams. The Temple of stone is transfigured into the spiritual Temple of the Imamate, and becomes the secret itself of human life, the qiblah or axis of orientation of a pilgrimage which is identified with the stages of life. Once again, philosophy becomes a 'narrative philosophy', just as Schelling was to wish that it should be. The hadith of the 'Twelve Veils of Light' associates Imamology with cosmogony, as well as with the theosophy of history and metahistory, in its symbolic description of the peregrinations of the Muhammadan Light in the Pleroma, and then of its 'descents' from world to world through seventy thousand Veils until it reaches this world. The twelve Veils of light are the twelve Imams and their twelve respective universes, 'figured' as twelve millennia. These twelve universes are the archetype of the cycle of the walayah which is their inverted image, because it reinvolutes through a process of return and reascent. This is as it were a revival of the ancient Graeco-Iranian theologies of the Aeon. Qadi Sa'id develops a concept of time which is allied to the ontology of the mundus imaginalis and of the subtle body. Each being has a quantum (miqdar)
of its own time, a personal time, which behaves like a piece of wax when it is compressed or else stretched. The quantum is constant, but there is a time which is compact and dense, which is the time of the sensible world; a subtle time, which is the time of the 'imaginal world'; and a supra-subtle time, which is the time of the world of pure Intelligences. The dimensions of contemporaneity increase in relation to the 'subtlety' of the mode of existence: the quantum of time which is given to a spiritual individual can thus encompass the immensity of being, and hold both past and future in the present. From this point of view, the commentary on the hadith or recital of the 'White Cloud' is fascinating."
"In the Modern World, Sufism is a name with no reality. In the past, Sufism was a reality with no name."
-Bushanji