mystical elements in ibn al-arabi’s the ringstones of
TRANSCRIPT
MYSTICAL ELEMENTS IN IBN AL-ARABI’S THE RINGSTONES OF WISDOM AND HENRY DAVID
THOREAU’S WALDEN: A PARALLEL STUDY
BY
RAIHAN BIN MD GHAZALI
A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Human
Sciences (English Literary Studies)
Kulliyyah of Islamic Revealed Knowledge and Human Sciences
International Islamic University Malaysia
MARCH 2010
ii
ABSTRACT
The purpose of this thesis is to provide a parallel study between Ibn al-Arabi’s Sufism with the mystical elements in Henry David Thoreau’s Walden. The Sufi elements will be derived from Ibn al-Arabi’s translated work entitled The Ringstones of Wisdom (Fusus al-Hikam; 2004). Sufism deals with the relationship between the individual and God. It is an attempt by man as a believer and worshipper to seek, find and be accepted by God. This quest is both physical and spiritual in nature. The individual passes different stages of self-examination and purgation before attaining the highest realm of spiritual fulfillment. So, in Sufism, life is a journey of self-discovery which leads to enlightenment. This is a form of spirituality which has affinities with the one explored by Henry David Thoreau in his book, Walden. In this study, Thoreau’s work will be examined to discover parallels between elements of Sufism i.e. “Dream and Reality,” “He Who Knows Himself Knows His Lord,” and “Metaphysical Perplexity” with Thoreau’s personal mysticism. These elements will be utilized to formulate the understanding of spiritual fulfillment and the self. This research will use relevant library sources which will include books, journals, encyclopedias, and relevant academic resources. The study is significant because it will add to the existing research done in this area. The research will also show some religious and spiritual elements that different schools of mysticism share in their examination of the individual’s quest for moral enlightenment and self-fulfillment.
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ملخص البحث
آتاب و" ابن العربي"بين الصوفية مقارنة في العلوميهدف هذا البحث إلى دراسة
، وهذه المعالم سوف تستمدّ من الترجمة العربية "والدِن: "هنري ديفيد ثورو الموسوم
وتتمحور الصوفية حول العلاقة بين الفرد . لابن العربي "مفصوص الحِك" من آتاب
وخالقه، وهي محاولة من المؤمن العابد يطلب فيها الرضا والقبول من االله تعالى،
ويمر الفرد بمراحل . وهذا المطلب في الطبيعة البشرية نوعان؛ جسماني وروحاني
في ضوء . لروحانيةمختلفة في آشف ذاته وتطهيرها قبل أن يصل إلى أعلى مراتب ا
ما ذآرناه تعد الحياة من وجهة نظر الصوفية رحلة لاآتشاف النفس البشرية، وهي
وهذا التنوير الروحاني يشابه ما قام به هنري ديفيد . رحلة تقود إلى تنوير الإنسان
ولذلك سوف تقوم هذه الدراسة في البحث عن معالم ". والدِن"ثورو في آتابه
، وحالة )من يعرف نفسه عرف ربّه: (لحلم والحقيقة، ومقولةا: الصوفية فيه مثل
سيقوم البحث بوصف هذه المعالم الصوفية لتحديد فهم . الارتباك فيما وراء الطبيعة
الكتب : تعتمد هذه الدراسة على مصادر عدة، منها. دقيق للروحانيات وللنفس البشرية
وتنبع . من مكتبة الجامعة اسبةوالمجلات العلمية والموسوعات والمراجع العلمية المن
أهمية هذه الدراسة من آونها إضافة حقيقة في هذا المجال، وفي الوقت نفسه سوف
تبرز الدراسة بعض العناصر من آلا الجانبين الديني والباطني، التي يتوافق فيها
الإسلام وعامة التوجهات الباطنية في رياضة نفس الفرد نحو التنوير الروحي
هذه الدراسة سوف تفضي في المجال العلمي بعضاً من الرؤى الجديدة . ذاتوتحقيق ال
والمذاهب الفكرية التي تساعد على معرفة أآثر بالرب وإيجادر وحانية آاملة يرتقي
.بها إلى أعلى درجات الإيمان
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APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for the degree of Master of Human Sciences (English Literary Studies).
.......................................... Mohammad A. Quayum Supervisor
I certify that I have read this study and that in my opinion, it conforms to acceptable standards of scholarly presentation and is fully adequate, in scope and quality, as a dissertation for degree of Master of Human Sciences (English Literary Studies).
………………………… Umar Abdurrahman Examiner
This dissertation was submitted to the Department of English Language and Literature and is accepted as a partial fulfillment of the requirements for the degree of Master of Human Sciences (English Literary Studies).
..........................................Mohammad A. Quayum Head, Department of English Language and Literature
This dissertation was submitted to the Kulliyyah of Human Sciences and is accepted as partial fulfillment of the requirements for the degree of Master of Human Sciences (English Literary Studies).
.......................................... Badri Najib Zubir Dean, Kulliyyah of Islamic Revealed Knowledge and Human Sciences
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DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.
Raihan Bin Md Ghazali
Signature ………………………….. Date …………………………...
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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright © 2010 by Raihan Bin Md. Ghazali. All rights reserved.
PARALLELS BETWEEN ELEMENTS OF IBN AL-ARABI’S SUFISM WITH MYSTICISM IN HENRY DAVID THOREAU’S WALDEN
No part of this unpublished research may be reproduced, stored in retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgment.
2. IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieval and supply copies of this unpublished research if requested by other universities and research libraries.
Affirmed by Raihan Bin Md. Ghazali.
................................ ………………..
Signature Date
vii
ACKNOWLEDGEMENTS
Firstly, all praises to Allah (S.W.T) the one true God, the Almighty Knower, Lord and Sustainer of all creations for all the blessings He has bestowed upon me and others. I thank my mother (Nuzhah Binti Mohamed Yusoff) and uncle (Zakaria Bin Abu Samah) for their support and assistance throughout the course of writing the dissertation. I thank my supervisor, Prof. Dr. Mohammad Abdul Quayum Abdus Salam, for numerous insightful discussions, useful remarks and for having endless patience with me during the process of the research. Last but not least, I thank my father (Md. Ghazali Bin Ahmad) for his unwavering strength and inspiration throughout my life.
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TABLE OF CONTENTS
Abstract ...................................................................................................................... ii Abstract in Arabic ...................................................................................................... iii Approval Page ............................................................................................................ iv Declaration Page ........................................................................................................ v Copyright Page ........................................................................................................... vi Acknowledgments ...................................................................................................... vii CHAPTER ONE: INTRODUCTION .................................................................... 1
Background of the Study ................................................................................ 1 Statement of Problem ..................................................................................... 4 Scope of the Study ......................................................................................... 5 Objectives of the Study .................................................................................. 6 Significance of the Study ............................................................................... 8 Literature Review ........................................................................................... 9 Theoretical Framework .................................................................................. 15 Methodology .................................................................................................. 20 Limitations of the Study ................................................................................. 21 Organization of Chapters ............................................................................... 22
CHAPTER TWO: LITERATURE REVIEW ....................................................... 24
Definition of Dream and Reality .................................................................... 24 Definition of He Who Knows Himself Knows His Lord ............................... 29 Definition of Metaphysical Perplexity ........................................................... 31 Sufism and Transcendentalism - a Parallel .................................................... 35
CHAPTER THREE: DREAM AND REALITY ................................................... 43 CHAPTER FOUR: HE WHO KNOWS HIMSELF KNOWS HIS LORD ........ 57
Metaphysical Perplexities .............................................................................. 65 CHAPTER FIVE: CONCLUSIONS AND RECOMMENDATIONS ................ 71 BIBLIOGRAPHY .................................................................................................... 76
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CHAPTER ONE
INTRODUCTION
1.1 BACKROUND OF THE STUDY
Henry David Thoreau was one of the pioneers of the American transcendental
movement. Transcendentalism is a form of Romanticism which celebrates
individualism and the spirituality in man. Hence, qualities such as the unity of all
living things, the inner goodness of the self, and the use of intuition through
experience were evident in the literature of the era. Thoreau himself was a fitting
image of such qualities when he undertook the journey of self-discovery by living in a
small house near Walden Pond. He then wrote about his experiences in a book
entitled Walden (1854). There are similarities between Thoreau’s idea of
transcendentalism in Walden with Sufi traditions and its methodology. Therefore, I
have chosen three philosophical theories of Sufism as a medium of comparison to
better understand Thoreau’s Walden and his mystical thoughts.
The method of using the concept of Sufism to better understand Henry David
Thoreau’s Walden and his mystical thoughts is a rather new approach. By using three
key Sufi theoretical concepts of Ibn al-Arabi, i.e. “Dream and Reality”, “He Who
Knows Himself Knows His Lord”, and “Metaphysical Perplexity”, I have chosen to
study the parallels between elements of Ibn al-Arabi’s Sufism with mysticism in
Henry David Thoreau’s Walden. These three key Sufi philosophical concepts are
derived from al-Arabi’s translated work entitled Fusus al-Hikam (The Ringstones of
Wisdom) (2004) which contains his worldview, comprehension of the Qur’an and
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other Islamic texts. “Dream and Reality” is about the understanding of life in its truest
sense. This process of understanding life requires enlightenment at a spiritual level
and it is also a basis for further comprehension of other Sufi philosophical concepts as
it defines the role of self in this world. Meanwhile, “He Who Knows Himself Knows
His Lord” is a concept of seeking signs of divinity in all creations, and the precursor
of such endeavor starts with the contemplation of oneself. In other words, it is a
method used to appreciate all living things including nature and inanimate objects.
The final concept, which is “Metaphysical Perplexity”, is crucial and arguably the
most important of these three Sufi philosophical concepts because it puts into
perspective the experience of mystical enlightenment where without knowledge of
divinity, i.e. from an authentic spiritual text like the Quran, the human mind can be
influenced by other internal and external forces like personal feelings of anger, pride,
and the opinion of others in making connection with the Absolute. Furthermore, Ibn
al-Arabi (2004) stated that mystical enlightenment and the knowledge of the Divine is
only attainable through the mercy and will of God, “Whosoever sees the Real from
Him and in Him with His Eye is a knower. Whosoever does not see the Real, neither
from Him nor in Him... does not know.” (Ibn al-Arabi, 2004: 115). Hence,
“Metaphysical Perplexity” defines the proper method of gaining mystical
enlightenment which is through the process of seeing divine manifestation in all
creations and in turn seeing the creations as servants of God and subservient to His
will.
Sufism and Transcendentalism share many similar traits in their belief and
philosophical understanding of life. A transcendentalist believes that individuals have
innate ability to experience truth and knowledge far beyond the senses and mental
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capacity through direct mystical revelation. Moreover, the role of mind and soul is
emphasized in Transcendentalism and the transcendentalists believe that human
beings are innately better and can transcend the physical world into the metaphysical
realm. Another key concept of American Transcendentalism is solitude in nature,
which is believed to help the mind and soul in understanding the higher truth about
life as Nature will provide the ideal setting for mystical illumination. These are some
of the parallels shared by both Transcendentalism and Sufism which are helpful to this
thesis. Due to the fact that Henry David Thoreau’s Walden is one of the best literary
expressions of Transcendentalism, it is undeniable that further study of his work
through the three Sufi concepts mentioned earlier will yield new insights on the
relationship between Sufism and Transcendentalism, including the transcendentalist
thought-process in writing. Furthermore, Henry David Thoreau was a renowned
writer in his own right. His passion for Nature and search for truth in all creations is a
kind of mysticism and these are evident in Walden, thus making it a viable source of
comparison with Sufism.
Having Christianity as background religion in his early life and nature as his
companion throughout the rest of his life, it is intriguing to see the influence of both in
his writings, particularly in Walden. It is even more fascinating to see the similarities
of Sufism and its concepts with Thoreau’s concept of transcendentalism. Thoreau’s
discontentment with his contemporaries, especially with their way of life and
understanding of life itself, are predominant in the book. Even basic daily choices
such as farming methods, buying supplies, owning properties and choice of clothing
are scrutinized. However, this is not an anomaly; transcendentalists are infamous for
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differing from the normal social thoughts of the time particularly Puritanism
(Calvinism) as well as Utilitarianism.
These differences and the inevitable way of seeking self-fulfillment and
knowledge can be found in abundance within the book. By presupposing the idea that
the three concepts of Sufism have parallel traits with Thoreau’s Transcendentalism,
this thesis attempts to analyze the book for elements of mysticism which is similar to
Sufism and subsequently lead to the understanding of Thoreau’s own mysticism and
his method in applying spiritual ideas in Walden.
1.2 STATEMENT OF PROBLEM
I plan to conduct a study on identifying and examining the elements of mysticism in
Henry David Thoreau’s Walden which are similar to Islamic mysticism and Sufism.
This is a significant area worth studying due to the lack of research using Sufism and
its philosophical concepts to better understand works of Western literature. Thus
studying Thoreau’s work would open a whole new area of interest in using Sufism as
a way to better understand Transcendentalism. My insight as a Muslim and my
understanding of 19th century American literature will provide a fresh perspective into
the study of Sufism and its interconnection with literature, and American literature in
particular.
Subsequently, through academic works and criticism on both Thoreau and Ibn
al-Arabi, this thesis will provide explanations on how Monism plays an important role
in both Sufism and Transcendentalism. Monism is a belief that there is only one
ultimate substance and reality is dependent on the ultimate substance with no
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independent parts. It is also a theory that reduces all occurrences to one principle and
therefore, the explanations on the role of Monism will aid in the comprehension of
Walden and its similitude with Sufism.
In addition, the foundations of my research will consist of books and essays on
the application of Sufism in literature. The materials will indicate the parallels
between philosophical concepts of Transcendentalism and general mysticism with
Islamic Mysticism (Sufism). This will establish the parallels between Sufi elements
and the 19th century transcendental literature.
1.3 SCOPE OF THE STUDY
This thesis will examine the parallels between Sufism and mystical elements in Henry
David Thoreau’s Walden. The book is divided into eighteen chapters and according to
Paul Hourihan (2004), it is considered as one of the most significant depictions of
transcendentalism. Therefore, I will utilize three concepts of Sufism: “Dream and
Reality”, “He Who Knows Himself Knows His Lord”, and “Metaphysical Perplexity”,
derived from Ibn al-Arabi’s philosophical worldview and his translated work Fusus
al-Hikam (The Ringstones of Wisdom) to examine Walden.
This research will also incorporate works on the role of Sufism, Sufi doctrines
and criticism on Fusus al-Hikam (The Ringstone of Wisdom) like Naji B. Queijan’s
Sufism, Christian Mysticism, and Romanticism (2001), V.I. Bragisnky’s Universe -
Man - Text: The Sufi Concept of Literature (1993), What is Sufism (1973) by Martin
Lings, and A Comparative Study of Key Philosophical Concepts in Sufism and Taoism
Part I (1966) by Toshihiko Izutsu. Criticism on Transcendentalism like the works of
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Paul Hourihan’s Mysticism in American Literature: Thoreau’s Quest and Whitman’s
Self (2004) and D.J. Moores’s Mystical Discourse in Wordsworth and Whitman: A
Transatlantic Bridge (2006) will also be incorporated in this thesis. A total number of
eighteen chapters will be studied for the similarities they share with the three concepts
of Sufism. My thesis will focus on the connections between Sufism and
Transcendentalism toward achieving spiritual enlightenment and mystical knowledge.
I will also examine Walden for the textual similitude between the Sufi elements and
Thoreau’s idea of mysticism, focusing on the motivation and possible reason(s)
behind these occurrences.
1.4 OBJECTIVES OF THE STUDY
Since the infamous events of 9/11, Islam, its tradition and cultural heritage, including
its believers, have been put under intense scrutiny by the West. The debate which
centers on Islam as a religion that preaches violence and warmongering is still going
on in the Western media. Therefore, I have chosen to analyze and study the
similarities of the mystical elements between Sufism and Henry David Thoreau’s
mysticism in Walden, as an effort to advocate the positive values of Islam and its role
in literature, particularly Islamic mysticism in 19th century American Literature, and
thereby counter the accusations in the popular media.
Authenticated by works of scholars on the role of mysticism and Islamic
mysticism in literature and specifically 19th century American literature, this thesis
provides a comprehensive analysis of analogous roles both Sufi philosophical
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concepts and mysticism play in Henry David Thoreau’s Walden. This endeavor will
give an insight to his motivation(s) for seeking spiritual knowledge.
Other than that, this thesis will also provide a deeper understanding on how
both philosophical concepts are comparable and how it is possible to draw such
parallels between the two texts. For Thoreau, he undertook the journey and later
solitude in Walden Pond to satisfy his spiritual hunger for mystical knowledge.
Walden is considered the archetypical literary representation of Transcendentalism
and contains many spiritual and mystical signs. The book also provides a blueprint on
how to gain mystical knowledge and how to live ideally in this world so that
individuals are able to fulfill their inner potential and become closer to the ultimate
truth and divinity. Meanwhile, the key Sufi philosophical concepts of al-Arabi will
provide a connection between Islamic mysticism and Transcendentalism on the view
of God as being the center of all creations including knowledge, both physical and
metaphysical.
Finally, this thesis aims to open a fresh perspective on the influence of religion
and Sufism on literature, particularly American literature. In this area many research
have been conducted using other forms of mysticism mainly Hindu mysticism.
Therefore, examining and studying Thoreau’s Walden using Islamic mysticism may
provide an invaluable insight on a Transcendentalist’s mind, motivations, and ideals to
the students of literature and Islamic studies in this region, specifically at International
Islamic University Malaysia and other Islamic institutions of learning. It will also
create an awareness of the importance of studying other forms of literature, not only
Islamic literature, to better understand the global influence of Islam.
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1.5 SIGNIFICANCE OF THE STUDY
The study of Sufi philosophical concept in English medium literature, particularly 19th
century American literature, has great significance to the current literary theories. For
example, it is helpful in the field of inter-religious and literary studies whereby
similarities from the concept of Islamic mysticism, such as its idea on self, divinity,
and the relationship between man and the Divine can be compared to other concepts
of mysticism. Alongside the development of current Western politics and its negative
views on Islam, this study can help shed a positive light on Islam as a holistic religion
that preaches peace as well as stability and harmony.
The focus of this thesis is on the similarities shared by Sufism and
Transcendentalism in their philosophical concepts and the effect they have on an
individual’s mystical thoughts. The main reason for choosing Ibn al-Arabi’s (2004)
philosophical idea and Henry David Thoreau’s philosophy on transcendentalism is the
key similarities both share in their understanding of mystical knowledge, Divinity, and
the role of man in this world, “Know that the makeup of man, in its perfection of
spirit, body, and soul, was created by God in His Image”. Therefore, man is created as
the ideal vicegerent of God and is accountable for any actions either good or bad in
this world. According to Paul Hourihan, in his book Mysticism in American
Literature: Thoreau’s Quest and Whitman’s Self (2004), transcendentalist outlook on
the role of an individual is similar to Sufism, whereby, the individual has the ability to
transcend the physical and experience the metaphysical because there is divinity in
man, “There is a divine faculty, a power in man, independent of the senses, and the
intellect” (2004: 18).
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This thesis focuses on the parallels of both Sufism and mysticism in 19th
century American literature, as it provides a detailed analysis of the inner workings of
two great minds of their respective philosophies and the parallels of their
philosophical ideals on spirituality and life. Thus, this research will significantly
contribute to the understanding of Sufi philosophical concepts on God, mystical
knowledge, and the role of the individual in American literature.
1.6 LITERATURE REVIEW
The study on the similarities between the elements of Sufism and mysticism in Henry
David Thoreau’s Walden aims to introduce the idea of similitude between Islamic
mysticism and general mysticism on American literature. The philosophical
similarities between mysticism in Thoreau’s Walden (1854) with Sufi philosophical
concepts derived from Ibn al-Arabi’s Fusus al-Hikam (The Ringstones of Wisdom)
(2004) in terms of the obligation of man, the role of man towards other creations, man
and Divinity, and man’s ability to comprehend knowledge far beyond the cognitive
faculty and the senses, will be discussed and elaborated through the analysis of works
and materials from Thoreau, his critics and other important materials with relation to
Sufism and its theories. This research is qualitative, therefore, it will utilize important
works from scholars including Paul Hourihan, D.J. Moores, Philip Cafaro, Naji B.
Queijan, V.I. Bragisnk, Mark Van Doren, William Drake, Sherman Paul, Martin
Lings, Martin Bickman, Max Lerner, Stephen Hahn, and Toshihiko Izutsu.
Henry David Thoreau’s idea of mysticism is deeply rooted in
transcendentalism. Transcendentalism is widely known as the Romantic movement in
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19th century America. This was a movement that put individuals as important
elements in the philosophical and literary thoughts of the time. Many Romantics
believed themselves to be mystics and they shared a common interest to explore and
discover the spiritual aspects of men, and according to Hourihan, “Man the unknown,
spiritual personality, was first sighted and celebrated by the Romantics as a group”.
Hourihan believes that this new approach, in the viewpoint of many scholars and
thinkers that were involved in the American Romantic movement, laid ground for the
potential in self-discovery and the search for a higher meaning in life.
Hourihan asserts that the Transcendentalists were aware of a special quality in
individuals and it is not something that can be measured by tools and devices.
Therefore, mystics such as Thoreau strived to discover and answer this mystery and
thus fulfill the void of spirituality. It is a calling that not many at the time were ready
to accept. Some only theorized the feeling of self-fulfillment and spiritual
enlightenment but did not physically seek it themselves. Through his understanding
of Eastern scriptures and philosophies, Thoreau understood that physical as well as
spiritual efforts must be made in order to gain enlightenment and the true form of
knowledge.
Hourihan further elaborates that most Transcendentalists understood the idea
of enlightenment and the source of mystical knowledge which is divine but most of
them failed to adequately manifest these revelations. They tend to use their ideas and
self-reflection instead of manifesting the divine qualities of the revelations. The
missing link is the concept of Monism or the understanding that there is only one
ultimate essence and reality is dependent on the essence. It is a theory that condenses
all phenomena to one divine source. These arguments are reflected in Walden and the
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historical appreciation of the text after publication. Furthermore, mystical knowledge
is subjective; the true meaning of it is only privy to whom the message is revealed.
Therefore, to conceptualize the theory of the ideal man and mysticism in Thoreau’s
Walden, it is important to know the inner workings of oneself and have a certain level
of mystical understanding on the concept of mysticism and other forms of divine
sources.
Hourihan (2004) supports the idea that mystical knowledge comes from the
core of a person, “The insights (revelations) are from the inner realm, from the soul”
(2004: 16), so without the understanding of this inner realm and the soul, an
individual would not be able to experience mystical illumination and therefore, any
claims of mystical experiences are not plausible. Consequently, mystics would search
for the meaning of self through sacrifices, both mentally and physically. This would
allow them to gain a higher level of spiritual understanding. Thoreau’s journey to
Walden Pond and his stay there is a testament to his desire for spiritual fulfillment and
self discovery.
Consequently, the comprehension of divinity in man and characteristics of a
mystic are important to better understand Walden. D.J. Moores in his book Mystical
Discourse in Wordsworth and Whitman: A Transatlantic Bridge (2006) emphasizes
the idea of spiritual consciousness which transpires in a human psyche due to certain
conditions and characteristics. An individual must experience mystical occurrence in
order to fully understand and appreciate the divine knowledge. However, not
everyone is privileged to such knowledge and according to Moores (2006), “the
mystic is often endowed with authority because he has glimpsed something beyond
the ken of the average person. This is the fountain from which all of the major
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religions spring forth. The mystic is seen the conduit through which divine energy
flows” (2006: 207). Consequently, the mystical experience of an individual is a
culmination of physical exertion and mental focus. This process would allow the
mystic to experience revelation and understand it far beyond the normal
comprehension of life.
In order for an individual to achieve spiritual consciousness there are certain
conditions that must be fulfilled. According to Moores, mysticism is different from
any other machination of human thought. He argues that philosophical concepts i.e.
liberalism and utilitarianism categorize principles into segments, whereas mystical
thought encompasses all principles and integrates them into a holistic viewpoint.
Therefore, in order to gain spiritual enlightenment the calmness and sincerity of the
heart are vital because understanding of the inner-self or the soul is essential to create
a base for mystical knowledge to flow. Furthermore, mystics prefer isolation and
solitude. They seek the calmness of nature and isolation in order to trigger the
mystical experience. Such discipline and devotion to mysticism are rare in any
individual from any religion and not everyone will be able to do so. Thus Moores
stipulates that in isolation they will be able to fully express their mystical
consciousness and through observation and immersing themselves in silence, music,
and alternative stimulations over language.
In his book, Moores (2006) also highlights the role of Monism. It is a
philosophical belief that all things are interconnected to an ultimate power or entity
and it is the elementary part of any form of mysticism. Even though it is not
monotheism, it is however the fundamental component that makes all monotheistic
religions in the world, including Islam, functional. According to Moores (2006),
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when he discusses the mysticism in Transcendentalism, “Mystical consciousness
often yields a monistic perspective, which is to say the myriad things in the world are
not only interconnected but one of consciousness” (2006: 207). This helps to
establish a link between all types of mysticism in the world, including Islamic
mysticism. Monotheism and monism are similar in principle as both concepts agree
that there is an ultimate substance that binds all creation to its power. However,
monotheism differs to some extent to monism as the former specifies the ultimate
substance as one God.
The urge to search for spiritual enlightenment and divinity in man in order to
understand the purpose of life and creations are analogous to monotheistic religions
and philosophical concepts. Moores (2006) asserts that the manifestation of mystical
thoughts cannot be gauged by mere utterances or words. In order to seek
enlightenment, a mystic has to isolate himself from the hustle and bustle of life to
create a suitable environment for inspiration and mystical enlightenment.
A basis for analyzing the parallel elements of Sufism and mysticism in Henry
David Thoreau’s Walden is providing the theoretical definitions of the Sufi concepts
derived from Ibn al-Arabi’s personal philosophical worldview and his background as
a Muslim. According to al-Arabi, “Reality” is the term used for describing corporeal
things in this world; it is the understanding of an individual’s mental capacity to what
is real and imaginary. Reason plays an important role in determining “reality”; it
helps in the psychological aspect of sensing and identifying tangibles in life. The
understanding of the world and things around it, aid the human mind to make sense of
things and establishing the “reality”. Furthermore, according to Izutsu, in his book A
Comparative Study of Key Philosophical Concepts in Sufism and Taoism (1966), this
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“reality” is not the true kind of “reality”. In other words the truth is that people are
dreaming in this reality and interpreting the messages in the dream as real, “All men
are asleep (in this world); only when they die, do they wake up”, (1966: 1).
Consequently, understanding the nature of this dream is very important for an
individual’s physical and spiritual growth. Due to the fact that the “reality” is a
dream, abandoning it in search for the real “reality” is not an option. Ibn al-Arabi
(2004) asserted that the “dream” must not be discarded as it is a symbolism in life and
a crucial phase in the process of gaining spiritual illumination. To understand the
reality of things is to acknowledge that this “reality” is the representation of the true
understanding of existence.
Izutsu (1966) emphasizes that the Absolute (God) is only comprehendible
through self-manifestation. In other words, it is impossible to describe and see God
directly; hence He is only “visible” through His divine manifestation in His creations.
According to al-Arabi (2004), to know God directly is improbable because the nature
of man is weak and not worthy to “see” God in His true form. Therefore, “He who
knows himself knows his Lord”, is a concept that requires mankind to know his self in
order to identify the Absolute as manifestations of His Divine qualities in mankind
and other creations. As a result, Divine manifestations can be instituted in many
varieties as God’s creations are limitless. Physical attributes and outward views are
not sufficient to fully grasp the divinity in creations, hence certain practices such as
prayer, deep meditation, and contemplation in solitude, ritual praying (zik’r), and
recitation of the Quran are needed to gain a comprehensive understanding of the
divine manifestations.
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Metaphysical perplexity is one the most important concepts of Islamic
mysticism. It puts into perspective the experience of mystical consciousness where
without illumination, man can be influenced by other internal and external forces in
making connection with the Absolute. According to al-Arabi (2004), without
mystical intuition the human mind is prone to directly associate God with His
creations and thus creating idolatry. Izutsu (1966) stipulates that “Such a god is
nothing but a concretion of a groundless image produced in the mind of man” (1966:
61). Therefore, the correct method to gain mystical enlightenment is through the
process of seeing divine manifestation in all creations and in turn seeing the creations
as bearer of God’s divinity and will.
However, such understanding or spiritual illumination would inevitably lead to
confusion on the fundamental issue of the Absolute, which is, God is one as an entity
or is He all around us in all creations. This metaphysical perplexity is paramount in
order for man to gain spiritual fulfillment. Answer the question wrongly and an
individual might be led astray into veneration of the creations instead of the Creator,
thus in the perspective of this thesis and as a means to implement the idea of
Islamization of knowledge, this segment is significantly important.
1.6.1 Theorotical Framework
This research will use three philosophical concepts of Sufism derived from al-Arabi’s
philosophical worldview to identify parallel elements of Islamic mysticism and
mysticism in Henry David Thoreau’s Walden. Ibn al-Arabi explains the role of
mankind in relation to the Divine, the importance of divine unity, and the analysis of
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dreams and divine inspiration which have crucial similarities in Thoreau’s philosophy
of Transcendentalism in Walden. Al-Arabi’s main objective for writing the book was
to act as an interpreter to God’s messages (the Quran and the prophetic traditions) so
that people may better understand the messages and their roles in life. The Ringstones
of Knowledge begins with a chapter that discusses the Real (al-Haqq). It is the
nucleus of al-Arabi’s philosophical worldview and his book because this chapter
explains the truth about God and the reality of life for a Muslim. “The Real” is also
important due to the fact that it is one of the divine names of God, and indicates the
validity of the messages (the Qur’an) that come from Him.
To know God and to attain mystical illumination, the individual must come to
a realization that all creations are created by God and doing justice in this world is a
service to Him. In other words, al-Arabi emphasizes that everything in the universe
has an aptness and mankind is given the task by God to observe those rights and live
life righteously. The following chapters of the book augment this idea by
emphasizing the primary concept of the Real which is based on the Islamic creed that
there is no other god but God. This is a declaration that there is nothing comparable to
the ultimate truth and the one God in Islam. This discipline is called Tawhid (Divine
unity) which is fundamental to the religion of Islam.
However, for the purpose of this thesis I will only utilize three specific Sufi
philosophical theories discussed in the book. The first theory is “Dream and Reality”
and according to al-Arabi (2004), “Reality” is the term used for describing corporeal
things in this world; it is the understanding of an individual’s mental capacity to what
is real and imaginary. Reason plays an important role in determining “reality”; it
helps in the psychological aspect of sensing and identifying tangibles in life. The