Ch. 3 The Immutable Archetypes and a remark concerning the Manifestations of the Names

Know that the divine names possess noetic forms (suwar mdqula) in the divine knowledge, since He knows by His Essence for His Essence, and His names and attributes and those noetic forms—being that they are identical with the Essence, self-disclosing by a specific entification and specified relation—are called the Immutable Archetypes, whether they are universal or particular, in the terminology of the people of Allah. Their universals are called quiddities and their realities and particulars are called ipseities by the philosophers.

Quiddities are the universal forms of the names in the presence of the divine knowledge in their initial entification. These forms emanate from the divine Essence by the Most-Holy Effusion and the initial self-disclosure, by means of the love intrinsic to it and the petition of the Keys of the Unseen (mafatih al-ghayb)—which none knows except Him—for their manifestation and perfection. The divine effusion is divided into the Most-Holy Effusion and the Holy Effusion. Through the former, the Immutable Entities and their essential potentialities in the divine knowledge come into being. Through the latter, those entities appear in the external world with their concomitants and associations. In this regard the Shaykh has mentioned, "The recipient is only due to the Most-Holy Effusion." The initial petitioning [of names] is founded on the names the First and the Hidden, then by means of those two, the Last and the Manifest, since Firstness and the Hiddenness is established for the noetic existence, and Lastness and Manifestness is reserved for actual existence and things that do not have a noetic existence cannot come into being in the external world.

The entities are divided into two kinds, in accordance with the possibility or impossibility of their existence. The first is the possible beings and the second are the impossible beings, which are further subdivided into two kinds. The first are those that depend on mental hypothesis such as God's having a partner and the combining of contraries and contradictions in a specific instance and particular place, etc. These are imaginary matters produced by the intellect polluted by the imagination. The divine knowledge has awareness of this type by virtue of His knowledge of the intellect, the imagination and their concomitants such as imagining that which has no real existence in the external world and their supposition thereof, and not by way of its possessing an essence and nominal forms. Otherwise, it would result in the actual existence of a partner for God.

The Shaykh writes in the seventy-third chapter of the Futuhât al-Makkiya, while mentioning the saints who forbid indecency, "There is absolutely no partner for Him in existence. Rather, it is a word subsumed under the category of absolute non-being. Therefore, cognizance of existential divine unity negates it, and that is why it is called, "Forbidding indecent speech and oppression."

The second is not limited to supposition, rather, it established in the real world, existing in the divine knowledge, and inseparable from the divine Essence because it is the form of the unseen names specific to the hidden as opposed to the manifest. This is because the hidden has an aspect that coincides with the manifest and an aspect that does not. The contingent beings are related to the first and the impossible beings are related to the second. These are the names he mentioned in the Futuhat as, "As for the names which are outside of creation and relation, none knows them except Him, since they have no connection with the world at all."  

The Prophet (peace and blessing be upon him) mentioned these names by saying, "And [by the names] You have reserved in the knowledge of Your unseen." Since these names by their essences solicit the Unseen fleeing the manifest, they have no existence in the external world. So the forms of these names only have noetic existence, and cannot be described as having external existence. The rationalists have no understanding of this category, since the intellect has no share in it. Awareness of this type of reality is gained only through the lamp-niche of prophecy, sainthood and faith in them.

The impossible entities are divine realties in whose nature it is to remain non-manifest in the external world, just as it is in the nature of the possible entities to become manifest. Every reality the existence of which is possible, even if from one perspective-its being established in the plane of the [divine] knowledge pre-eternally and post-eternally—it has not smelled the fragrance of existence, from the perspective of its external loci of manifestation does indeed exist in the external world. Nothing among them remains in the divine knowledge in such a way that it does not come into being. This is because all of them seek individual existence by the tongue of their [existential] dispositions. Had the Bestower, the Magnanimous not endowed them with existence He would cease to be the Magnanimous, and if He engendered some and not others despite each seeking individual existence, it would result in the exercise of an arbitrary preference.  

Its individuals, given that they depend on their times which Allah knows and in which they occur, appear from the unseen to the visible, appearing without interruption until the cessation of the worldly plane. Likewise, [they appear] in the hereafter as mentioned in the sound hadith, "If the believer wishes for a son in paradise, its gestation, birth and acquiring teeth will happen the moment he wishes for it." Allah says, "You will receive in [paradise] whatever your souls' desire and whatever you ask for, descended from the Forgiving and Merciful" (Fussilat: 31-32).

The possible entities can be divided into the substantial entities and the accidental entities. The substantial entities are all followed and the accidental entities follow. The substantial entities are divided into simple spiritual [entities], such as intellects, immaterial souls, and the simple material [entities], such as the elements; or compound [entities] in the mind and not the external world, such as substantial quiddities composed of genus and differentium, and compound [entities] in both the mind and the external world, such as the three kingdoms of nature.

Each of the substantial and accidental entities can be further divided into entities of genus—high, middle and low. Each of them is further divided into types, kinds and individuals, so "Glory be to Him," (Yasin: 83) "Your Lord is not oblivious to even an atom's weight from the heavens and the earth," (Yunus: 61) "And He is the Hearing, Knowing" (al-Anfal: 115). 

Thus, the world of [immutable] Archetypes is the manifestation of the names the absolute First, and the absolute Hidden, whereas the world of spirits is the manifestation of the name the relative Hidden and the relative Manifest, while the world of the visible is the manifestation of the absolute Manifest and the Last, from one aspect, and the hereafter is the manifestation of the of the absolute Last.

The manifestation of the name Allah, inclusive of these four names, is the Perfect Man who governs all the worlds. The Imaginal Realm is the manifestation born out of the combining of the Manifest and the Hidden, and is an isthmus between both of them.

The high genera (al-ajnas al-aliya) are the manifestations of the Mothers of the Names which include the four names, the middle genera and the manifestations of the names subordinate to them and the low genera are the manifestations of the names still further subordinate in comprehensiveness and degree.

Similarly, the real types (al-anwa al-haqiqiyya) are manifestations of the names that are under the dominion of the relative types (al-anwa d-idhafiyya); if they are simple, each is a manifestation of a specific name, but if they are compound, each is a manifestation of a name derived from the combination of multiple names.

Their individuals are manifestations from the subtleties of the names which are derived from the combination of certain names with each other, and from these combinations, there arise infinite names, and likewise, infinite manifestations. It becomes clear from this the secret in the statement, "Say, 'If the sea were ink for the words of my Lord, the sea would be spent before the words of my Lord are spent, though We brought another like it for replenishment” (al-Kahf: 109), since His words are the entities of the realities of all things, and the perfections of the shared names which share their loci, as opposed to the names specific for a thing, since their perfections are specific.

It is necessary to know that everything that exists in the external world and has numerous attributes is a manifestation of each of them, even if at each instant there is different attribute manifested from it, thereby becoming the loci of manifestation of that attribute at that moment. In the same way a human is at one time the locus of manifestation of mercy and at other times vengeance, with respect to manifesting both attributes in him. If he manifests a specific attribute or numerous attributes perpetually, he becomes the perpetual locus of their manifestation accordingly.

Thus, the intellects and immaterial souls, given the fact that they are aware of their origin and what emanates from them, are manifestations of the divine knowledge, and divine books. The Throne is the manifestation of the Merciful (al-rahman) and its equalibrium, the Footstool is the manifestation of the Beneficent (al-rahim) and the seventh sphere is the manifestation of the Provider (al-razzaq), the sixth of the Most-knowledgeable (al-'alim), the fifth of the Subduer (al-qahhar), the fourth of the Light (d-nur), and Life-giver (d-muhyi), the third of the Fashioner (al-musawwir), the second of the Engenderer (d-ban), and the first of the Creator (d-khliq).

This is in accordance with the spiritual quality governing the celestial spheres referred to by each name. However much you deepen your gaze into creation, its properties are revealed to you and you will realize that they are manifestations of them. And success is with Allah.

Remark

The Immutable Archetypes, being that they are noetic forms, cannot be described as being formed (maj’ula), since they are non-existent in the external world, whereas whatever has form has existence. In the same way that noetic forms in the mind and in the imagination cannot be described as being formed as long as they do not exist in the external world. If this were the case, the impossible entities would also be formed since they are noetic forms as well.

Formation is in relation to its existing in the external world, which is none other than being engendered in the external world, since quiddities are made quiddities in the [external world]. In this sense, it is more appropriate to say that formation of quiddities is attached to knowledge, which refers to a terminological difference, that is, it cannot be said, "Quiddities do not emanate and are not invented in the divine knowledge, otherwise, they would not be originated by the origination of the Essence." This is because quiddities are not invented in the way mental forms are invented in our minds when we wish to manifest something that previously did not exist. This would imply a temporal delay in existence of noetic entities from Allah, whereas His knowledge of His Essence by means of His Essence necessitates the entities, without any delay in existence. With one and the same knowledge of His Essence he knows those entities not by another form of knowledge, as some have surmised, who have claimed that His knowledge of the world is identical with the First Intellect.  

Another Remark

Know that Immutable Archetypes can be viewed from two aspects, from the aspect that they are the forms of the divine names, and the aspect that they are the realities of external entities. From the first aspect, they are as bodies for spirits, and from the second aspect, as spirits for bodies. The divine names also can be viewed from two aspects, the aspect of multiplicity, and the aspect of the unity of the Essence described by them, as stated previously. From the aspect of multiplicity they are in need of effusion from the divine presence encompassing them and receptacle for that effusion, such as the world. From the aspect of the unity of the Essence which is described by attributes, they are the lords of their forms and bestow effusion upon them. It is through the Most-Holy Effusion, which is the self-disclosure of the Essence with respect to its initial and hidden aspect, that the effusion reaches the Immutable Archetypes from the Essence, indefinitely. Then, through the Holy Effusion, which is the self-disclosure of the Essence with respect to its last and manifest aspect, and according to the receptivity and capacity of the Immutable Archetypes, the effusion reaches the external entities from the divine presence.

Every Archetype is a genus of what is subsumed under it, in one sense, acting as an intermediary for conferring the effusion on what is below it and ending at individual instances. This is similar to the immaterial intellects and souls which act as intermediaries for that which is below them in the world of Generation and Corruption (al-kawn wa al-fasad). However, in another sense, the effusion reaches all existent things through the particular aspect it has with Allah, without intermediary. Given the fact that the Archetypes are the spirits of outward realities and possess an aspect of [both] servitude and lordship, they receive divine effusion in the former aspect and nurture its forms in the latter. The divine names are the Keys of the Unseen in an absolute sense, while the contingent entities are the Keys of the Visible.

Since the Archetypes as well as the names unceasingly receive divine effusion in accordance to their degrees of receptivity, the Shaykh has attributed effusion absolutely for the comprehensive divine presence and receptivity to the Archetypes, even though the Archetypes, from the aspect of lordship, bestow effusion on their forms subsumed under them. Thus, it should not be imagined that the Archetypes have only receptivity and that the names have only activity. The divine names are also sub-divided into those that exert effect and those which receive it; some are active absolutely and some are passive absolutely. And Allah knows best.

Guidance for the Observers:

 The quiddities are all specific noetic existents. The fact they do not exist in the external world and are separated from outward existence implies that there is an intermediary between the existent and the non-existent, as held by the Mu'tazilites. Our saying, "A thing is either established in the external world, or it is not," is self-evident. That which exists in the external world necessarily exists, and that which is not is non­existent. If this is the case, then its subsistence (thubût) is in the noetic realm and whatever forms exist in the noetic realm are effusions from the Real. The effusion of a thing from something other than itself is preceded by the Real's knowledge of it. Thus, it subsists in the knowledge of God, for His knowledge is its existence since it is [one with] the Essence. If it were the case that quiddities were not existential realities in the divine knowledge, the divine Essence would be locus of multiplicity, contrary to the reality of the Essence, which is impossible.

When it is said, "We conceive of quiddity while being unaware of its existence," it is only in relation to external existence, for if we became unaware of its mental existence, there would not remain anything in the mind at all. If, however, we were to accept unawareness of its mental existence, while remaining mindful of quiddity, it also does not necessitate that it should be absolutely other than existence; because it is admissible that quiddity is a specific kind of existence, which is superadded to it in the mind, this being its presence in the mind, in the same way that it is superadded to it in the external world, this being its presence in the external world. Being unaware of the [concept] of its existence in the mind does not affect its real existence in it. Existence may be superadded to itself, given its multiplicity, as in the case of general existence being superadded to specific existences.

The truth of the matter is what was mentioned earlier, that is, Being manifests through attributes, each manifestation becoming entified and distinguished from another by certain of its attributes. Each reality becomes a reality of the divine names, and the form of those realities in the divine knowledge is called quiddity, or Immutable Archetype. It is also correct to consider that reality as quiddity, for this quiddity has external existence in the realm of spirits, which consists of its occurrence there; an existence in the imaginal realm, which is its manifestation in corporeal form; an existence in the sensory realm, which consists of its realization there; and an existence in our minds, which is its occurrence there. Thus, its can be said that existence is "occurrence and presence."

Quiddities and their concomitants appear according to the manifestation of Being and its perfections in its loci of manifestation, sometimes in the mind, and sometimes in the external world. That manifestation is either strong or weak depending on its proximity to the divine, the paucity or multitude of intermediaries, and the purity of receptivity or lack thereof. Thus, for some of those loci, every perfection pertaining to it is manifested, while for others it is not.  

The forms of quiddities in our mind are shadows of the noetic forms which occur in us as a reflection of their sublime origins, or the manifestation of the light of Being in us, according to our share in that [divine] presence. For this reason, it is difficult to obtain knowledge of the realities of things, in and of themselves, except for one whose heart is illuminated by the light of God and the veil between him and pure Being is lifted. Consequently, he perceives those noetic forms through God as they truly are. However, he is veiled from them to the extent of his ego, thereby bringing about a distinction between God's knowledge of them and the knowledge of the perfected gnostic. Thus, the ultimate aim of the gnostics is to confess to inability and inadequacy and the knowledge that everything returns to Him, since He is the Most knowledgeable, the Aware. If you have understood something of what preceded, then you will have gained some wisdom. "Whomever is given wisdom, he has been given a great good (al-Baqara: 269).

Closing:

With respect to their entification of non-being and their distinction from Absolute Being, the Archetypes return to non-being, even though with respect to their reality and existential entifications, they are identical with Being. Thus, if you hear the gnostics say, "Creation itself is non-being, and Being in its entirety is Allah's," then accept it, for what they say relates to this aspect. Just as Amir al-Muminin' (A) said, "The secret of the prophets and messengers, peace be upon them all, is in the hadith of Kumayl (may Allah be pleased with him), "Awakening to the known is with effacement of the imagined." There are many such expressions in the statements of the gnostics.