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    Oriental Mysticism
    Oriental Mysticism
    Oriental Mysticism
    Ebook91 pages2 hours

    Oriental Mysticism

    By E. H. Palmer

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    About this ebook

    Paphos Publishers offers a wide catalog of rare classic titles, published for a new generation. 


    Oriental Mysticism is an overview of Sufi philosophy.
    LanguageEnglish
    PublisherCharles River Editors
    Release dateMar 22, 2018
    ISBN9781508026716
    Oriental Mysticism

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      Book preview

      Oriental Mysticism - E. H. Palmer

      ORIENTAL MYSTICISM

      ..................

      E.H. Palmer

      PAPHOS PUBLISHERS

      Thank you for reading. In the event that you appreciate this book, please consider sharing the good word(s) by leaving a review, or connect with the author.

      This book is a work of nonfiction and is intended to be factually accurate.

      All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.

      Copyright © 2015 by E.H. Palmer

      Interior design by Pronoun

      Distribution by Pronoun

      TABLE OF CONTENTS

      TRANSLATION.

      PREFACE.

      ORIENTAL MYSTICISM.

      PART I.

      CHAPTER I. OF THE TRAVELLER, THE GOAL, THE STAGES, AND THE ROAD.

      CHAPTER II. OF LAW, DOCTRINE AND TRUTH.

      CHAPTER III. CONCERNING THE PERFECT MAN, AND THE PERFECTLY FREE MAN.

      CHAPTER IV. CONCERNING FELLOWSHIP AND RENUNCIATION.

      CHAPTER V. CONCERNING ATTRACTION AND DEVOTION.

      CHAPTER VI. CONCERNING COUNSEL.

      PART II.

      CHAPTER I. CONCERNING THE NATURE OF GOD.

      CHAPTER II. CONCERNING THE ATTRIBUTES OF GOD.

      CHAPTER III. CONCERNING THE WORKS OF GOD, PHYSICALLY CONSIDERED.

      CHAPTER IV. CONCERNING THE WORKS OF GOD, METAPHYSICALLY CONSIDERED.

      CHAPTER V. OF THE FOUR UNIVERSAL SOURCES 1.

      PART III.

      CHAPTER I. THE SAINTLY AND PROPHETIC OFFICES DEFINED.

      PART IV.

      CHAPTER I. ON THE INFLUENCE OF EARLY PREJUDICE UPON BELIEF.

      PART V. THE STUDY OF MAN.

      CHAPTER I. GROUNDS FOR THE DISCUSSION.

      CHAPTER II. OF THE ORIGIN AND ANIMAL DEVELOPMENT OF MAN.

      CHAPTER III. OF THE INTELLECTUAL AND SPIRITUAL DEVELOPMENT OF MAN.

      CHAPTER IV. OF THE UPWARD PROGRESS OR ASCENT OF MAN.

      CHAPTER V. CONCLUSION.

      APPENDIX.: GLOSSARY OF TECHNICAL AND ALLEGORICAL EXPRESSIONS IN USE AMONG THE SÚFÍ POETS.

      Oriental Mysticism

      By E.H. Palmer

      TRANSLATION.

      ..................

      SIRE,

      From a feeling of profound admiration for the munificent encouragement given to Oriental studies throughout YOUR MAJESTY’S Empire, I have solicited the honour of dedicating to YOUR MAJESTY this attempt to contribute towards a better understanding of the Philosopher Poets of the East. The noble Institutions of France for the promotion of those studies (some of which it has been my privilege to attend), and the Illustrious Names that adorn them, will make YOUR MAJESTY’S reign long remembered as the brightest Era in European Orientalism.

      I have the honour to remain,

      SIRE,

      YOUR MAJESTY’S

      most obedient and humble Servant,

      E. H. PALMER.

      Dated RAMAZAN, 1283 A.H.

      (January, 1867, A.D.)

      PREFACE.

      THE FOLLOWING WORK IS FOUNDED upon a Persian MS. treatise by ’Azíz bin Mohammed Nafasí 1, but I have endeavoured to give a clearer and more succinct account of the system than would have been afforded by a mere translation. The term Súfí is derived from the Arabic word súf wool, in allusion to the dress adopted by the Dervishes, who are the master and teachers of the sect; the similarity to the Greek σοφὸς appears to be merely accidental. The system of the Sufis consists in endeavouring to reconcile Philosophy with Revealed Religion, and in assigning a mystical and allegorical interpretation to all religious doctrines and precepts. These tenets are found principally among the Shi’ites, or followers of ’Ali, and appear to have existed in Islamism from its very foundation; indeed the expression of the Corán, I am the Truth (Hacc), is the first principle of the system. They may be considered as forming the esoteric doctrine of that creed 1. Steering a mid course between the pantheism of India on the one hand and the deism of the Corán on the other, the Sufis’ cult is the religion of beauty, where heavenly perfection is considered under the imperfect type of earthly loveliness. Their principal writers are the lyric poets, whose aim is to elevate mankind to the contemplation of spiritual things, through the medium of their most impressionable feelings. This habit of contemplation, which is so constantly inculcated by them, requiring as it does retirement and seclusion for its due exercise, inclines the followers of the system somewhat towards asceticism, but in countries where luxury is the idol of the many, we may not unnaturally look for a protest against it in the tendencies of the few. My present intention is merely to give an exposition of the system; its origin and history I reserve for a future work, in which I hope to prove that Sufiism is really the development of the Primæval Religion of the Aryan race. The Ahl i wahdat form a branch of Sufiism, rather than a separate sect of Theosophists; they insist upon the Universality and Unity of God. I have translated the title Unitarian, although I am sensible that misapprehension may arise in consequence of its current application to the professors of a particular form of modern belief. I should have preferred the use of some such term as Monopantachists had I possessed sufficient courage or position to warrant me in coining so formidable an epithet. The term may be generally understood of those Mussulmans, who, though pursuing philosophical enquiry, refuse to subscribe unreservedly to all the metaphysical doctrines of the Súfís.

      The expression zát i Khudá, the Nature of God, by which the Persians designate the very essence and being of the Deity, would, perhaps (according to the general use of the word zát in construction with a proper name), be more idiomatically rendered God Himself; but as this treatise professes to deal in exactitudes investigated from an Oriental point of view, I have preferred keeping to the original idiom as more definitely expressing the idea.

      In conclusion, I have only to acknowledge my obligation to Mr

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