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A Definition of the Perennial Philosophy
Who was Charles Eastman (Ohiyesa)?
What bridges exist between Christianity and Islam?
Light on the Ancient Worlds: A Brief Survey of the Book by Frithjof Schuon
Ernest Thompson Seton explains "The Gospel of the Redman"
Martin Lings: Video Clips on his Early Spiritual Influences
Every Branch In Me: Who are we as "human" beings?
Noble Faces, Strong Voices: Exploring "The Spirit of Indian Women"
Books about Buddhism
The Sermon of All Creation: Christians on Nature
  Seeing God everywhere—the sanctity of nature Back to the List of Slideshows
The dome of the Theological School in Isfahan,
done in tile in the 18th century,
is a wonderful illustration of
manifestation emanating from the Center.
slide 10 of 17

Nature presents us with powerful illustrations of creation, destruction, continuous change, cycles of life and death, and so on.  Those people who have the power of vision to see through the “veils” of existence might see, as the great Muslim mystic Ibn ‘Arabî could see, an unending progression of coming-into-being and going-out-of-being.  In “Creation According to Ibn ‘Arabi”  Toshihiko Izutzu uses an analogy to explain Ibn ‘Arabî’s complex philosophical point:
It is as if you saw millions of lights flickering against the background of an unfathomable darkness.  If you concentrate your sight on any one of these illumined spots, you will see its light disappearing in the very next moment and appearing again in a different spot in the following moment.
Izutsu quotes the great mystic as he reveals how people who have been “unveiled” might perceive all creation as the continuous self-manifestation of God:
As to the people of “unveiling,” they see God manifesting Himself with every Breath, no single self-manifestation being repeated twice.  They see also by an immediate vision that every single self-manifestation gives rise to a new creation and annihilates a creation (i.e., the “creation” that has preceded), and that the disappearance of the latter at every (new) self-manifestation is “annihilation” whereas “subsistence” is caused by what is furnished (immediately) by the following self-manifestation.
So that we might not be lost in the seeming flux of this perception, Izutsu sums up for us:
Thus in Ibn ‘Arabî's thought, everything in the world (and therefore the world itself) is constantly changing, but underlying this universal flux of changing things there is Something eternally unchanging.
This certainly is a powerful mode of seeing God everywhere…and always.
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