BECOMING IBLĪS ŠAYTĀN

BECOMING IBLĪS ŠAYTĀN

TRANSCENSION (State of Becoming Iblīs Šayṭān)

"The imagination is not a State: it is the Human existence itself."

"Everything that is possible to be believed is an image of the truth"

William Blake

Ibn Arabi explains that Iblīs is the imagination that would not prostrate itself

to the intellect. Iblīs is the Platonic First Form that becomes our model for the

separation of "I" from "Consciousness" independent of the 'alleged' Absolute.

In certain heretic Arab sects those who worship Iblīs are called the "separated

ones" those who thrive in a state separate from Allah (a.k.a. The Absolute),

Iblīs is thus referred to as the Guardian of the Inner Chamber of Divinity

where there is a Black Light, the realm beyond all duality.

Let's first examine the definitions of Intellect and Imagination.

Intellect: 1a: the power of knowing as distinguished from the power to feel

and to will. The intellect comprises the rational and the logical aspects of the

human mind. Limited to facts and knowledge.

Imagination: 1: the act or power of forming a mental image of something not

present to the senses or never before wholly perceived in reality -

(Contrivance) the ability to form mental images of things that either are not

physically present or have never been conceived or created by others -

(Creativity) the skill and imagination to create new things.

Now let's examine what is meant by "Iblīs is the imagination which would not

prostrate itself to the intellect".

From the plethora of right hand path theologies, we are confronted by the

concept that Nature and Objective Reality are the same and that this is ‘The

Absolute’ or some form of ‘Supreme Being’ and even ‘One Consciousness’ to

which we all are branches of. However, western left hand path ideology states

that the Objective Universe (Reality/God) is nothing more than a

non-conscious, unaware, unintelligent, mechanism of negentropy and entropy,

composed of Time, Space & Matter. The human intellect has defied all attempts

to embrace mankind's potential for intellectual external-perspective and

willful creation.

Right hand path faiths all share a single, universal perennial doctrine. This

doctrine posits that the highest good that human life can achieve is through

the union with a Supreme Being / Energy/All of the Universe. However, the

way in which this is achieved is through the deception of one's conscious

awareness into believing that one has been accepted by this Supreme

Being/Energy/All.

Plato's Worlds of Becoming and Being

Plato's Reality entailed the World of Becoming and the World of Being. His

World of Becoming is the physical world we perceive through our senses and

is always unfolding and impermanent. The World of Being is the world of

forms, or ideas and is permanent, absolute, independent, and transcendent.

Plato reasons there is an internal mechanism (al-Khemia) through which men

may make their way through the world of Becoming to the world of Being.

Humans have a dual nature, existing in matter with the potential of the divine.

Plato's theory of First Forms is essential to understanding our relation to

Transcension and what Iblīs Šayṭān is and is not. The physical world is not as

real or true as timeless, absolute, unchangeable ideas are. These First Forms

are the non-physical essences of all things, of which objects and matter in the

physical world are merely imitations. Forms, such as beauty, are more real

than any objects that imitate them. These First Forms are timeless and

unchanging, physical things are in a constant change of existence. A Form is an

objective "blueprint" of perfection.

Jung's Necronomicon

In his book 'The Structure of the Psyche' Carl Jung states "All the most

powerful ideas in history go back to archetypes", Consciousness is responsible

for applying, assimilating, and adapting archetypal structures into realities.

The objective universe is experienced through the gateway of the senses. The

'self' is the archetype of harmony between the conscious and unconscious

mind, and the True Higher Self becomes unveiled through the process of

Individuation as various parts of the personality (Ka) are brought into

harmony with one another. The primordial image is a process of creative

fantasy that is freely expressed through the incarnate self it is the Black Flame

of Iblīs each primordial image is a remnant echoing the triumph and exaltation

of Self over self throughout our ancestry.

Jung used a meditation method called 'Active Imagination' to communicate

with the unconscious mind. The meditation/visualization consists of

interpreting the content of one's unconscious mind into images and entities.

Not to be confused with a guided meditation that makes suggestions to the

unconscious mind, Active Imagination enables the mind to journey while you

unbiasedly are aware of the experience. The unconscious mind is allowed to

express itself without influence. However, Jung insisted that "You yourself

must enter into the process with your personal reactions...as if the drama

being enacted before your eyes were real".

This Jungian meditation is in parallel with the journey of the Shaman and the

Chöd visualizations of the Tibetan Bön Po and Taoist Sorcerer, it is executed

through automatic writing/drawing, all the liberal arts and crafts. Through the

Arts, one gives one's self shape and liberation. Thoughtforms of the

unconscious mind and the psyche then communicate with the conscious mind.

Active Imagination is simply allowing the mind to wander with yourself gently

noting the happenings. This approach is meant to ensure that the unconscious

contents express themselves without overbearing influence from the

conscious mind. "You yourself must enter into the process with your personal

reactions...as if the drama being enacted before your eyes were real".

My Companion is Iblīs My Teacher Pharaoh

The Shaitan-Parastiyyan and the Ahl-i Haqq are heretical Sufi sects that

venerate Iblīs Šayṭān in Islam. To them, Šayṭān is the carnal soul, the 'dividing

ego'. Šayṭān is apart from man and does not exist in Nature, they see Šayṭān as

the expression of one's dominant self, I would refer to this as our Greater Self.

“What is the “Essence of Šayṭān”?

The answer is suggested by 13th-century Persian Sufi Aziz ad-Din Nasafi in his

treatise "The Perfect Man".

"God delegated his vicegerent to represent him in this microcosm, this divine

vicegerent being the “intellect”. When the “intellect” had taken up the

vicegerency in this microcosm, all the angels of the microcosm prostrated

before it, except “imagination”, which did not, refusing to bow, just as when

Adam assumed the vicegerency in the macrocosm, all the angels prostrated to

him, except Eblis, who did not! That is to say, all the powers, spiritual and

physical, became obeisant and obedient to the spirit, except imagination,

which refrained from doing so."

Alam al-Mithal is the imaginal or subjective universe, it mediates and unifies

the human being and the divine being. The self rises through 'active

imagination' while the Self manifests into concrete forms. The imaginal realm

should not be confused with the world of fantasies which are of a false,

illusory character. If we are to evolve and strengthen our imaginal perception

we can go beyond archetypal symbolism and perceive something transcendent

of being and spirit.

Iblīs Šayṭān exemplifies one’s subjective universe/imaginal realm and spiritual

antinomianism. The followers of Shaykh Adi are infamously known as the

Yezidi. The name Yezidi comes from the Persian word ‘yazd’ which refers to

'god' or 'spirit'. The Devil is not the principle of Evil in these beliefs. For them,

Iblīs Šayṭān is understood as the sentinel guarding the gates of our subjective

universes. To the Yezidi, the Devil manifests as a Peacock Angel called Melek

Ta’us, a pagan version of Iblīs Šayṭān.

Husayn ibn Mansur al-Hallaj the Persian mystic, poet, and teacher of Sufism is

best known for his saying: "I am the Truth", which is a claim to divinity.

al-Hallaj went on to declare that Iblis and Pharaoh (considered the wickedest

of men for claiming godhood) to be the perfect champions of spiritual chivalry

with his pronouncement, “My Companion is Iblis and my Teacher is Pharaoh".

A Brief History of the Morning Star

The Morning/Evening star was a poetic device used by ancient

Mesopotamians and Greeks to describe a bright but lesser deity that attempts

to usurp a greater deity but ultimately fails to do so. The earliest use of the

Morning Star mythology is the Mesopotamian myths of the Sumerian King

Etana, the Canaanite myth from Phonecia called the "Fall of the day star", and

the Ugaritic myth called the Baal Cycle.

Each of these myths describes the attempt of a lesser deity to usurp a greater

deity to which the Morning Star always fails to do so. This allegory can be seen

in the way that Venus (both Morning and Evening Star) attempts to overtake

the Sun or the Moon but always loses the battle.

CONCLUSION

The Šayṭānist of the Æ0N 0f IBLĪS does not enthrone the Prince of Darkness

on what would Be their Throne. One might say that the traditional Satanist

embraces Indulgence, the Thelemite seeks Ecstasy, and the Setian seeks

Enstasy. However, the Šayṭānist seeks Entelechy.

Entelechy: something metaphysically distinctive present in living bodies.

Aristotle himself appears to have originally coined the word.. The term traces

back to the Ancient Greek word ‘entelecheia’, from the combination of the

Greek words enteles (complete), telos (end, purpose, completion), and echein

(to have). Aristotle asserts that the entelecheia of the soul is, in a sense, the

purpose of living things, and part of the explanation for their movement.

This is the foundation of Spiritual Alchemy, the paradox of Black Light, the

Power of the Imagination transcending all of the objective universe and its

trappings. The Imagination is the cause to reminisce of the divine within us all.

Iblīs is this imagination that refuses to be subservient to the intellect. Iblis, like

the Morning Star, is the archetype of a divinity fallen from grace. The Black

Light of Iblīs as the Dark Tresses of the Beloved and the Guardian of the Inner

Realm is the alchemical Sun at Midnight similar to the Dance of Maya in

Hinduism. The Black Light of Iblis unveils to us the illusions and temptations

of the Absolute. It is a divine darkness of harmonized conscious and

unconscious mind where the Greater Self is enthroned. It is the process of

Jungian Individuation fused with creative fantasy. This is Self-Alchemy, the

exacting power of our Imagination. The Western Left Hand Path is the way of

non-union. Iblis is the first model of separation of 'I' and 'Consciousness',

independent of the Absolute (God).

In this, Iblis represents one's subjective universe (imagination) and

antinomianism. No matter the various schemes that create the Azazel mythos,

his realm is that of the desert, of a lonely wilderness representing the nomadic

Arabs and he is a supreme spiritual creature symbolizing the Light within a

depthless Darkness in order to envision the divine within.

"Darkness is the Womb that Births Light."

'Amir Alzzalam (from Kitab Eawa' fi Laylat Alsahra')