Recognition in the Domain of Thoughts
Recognition in the Domain of Thoughts
Supreme Forms of Knowledge
Supreme forms of knowledge are not those supernatural activities of the mind that cannot be logically interpreted or justified; actually we mean the knowledges that man gains by means of purifying his inside of desires and wishes. In other words, man can achieve very high forms of knowledge having purified himself of selfishness. These forms of knowledge can be categorized into four groups:
1-Knowledge: Here, we mean all-around, dominant knowledge of the facts, the kind of internal light that is caused by making contact with reality. If a thinker studies man from not a purely one-dimensional point of view, but from various aspects, achieving the internal light that is the result of establishing contact with the identity and aspects of man's existence, he will accomplish knowledge. Kinds of science that serve selfish motives or self-benefit-seeking and are created by fatalistic factors of our senses or mind cannot fit into this definition.
2-Supreme Amazement: We may categorize amazement into seven groups:
a) Initial, Superficial Amazement: Here, the human mind wants to discover and identify the things it encounters, but with the previous knowledge it has, it cannot do so, and thus falls into amazement. The more we know about new facts, the less this kind of amazement will be in us. Children do not experience this form when they find something new, for they have no background knowledge about it.
b) Amazement due to Ignorance: When man encounters a phenomenon that amazes him, two things may happen: a) man may know nothing about his amazement; he may not realize that he is amazed because of his own lack of knowledge. b) His mind may recede, and ignorantly fight the amazement.
c) Amazement Caused by Doubt: Some people are infatuated by their knowledge, and have absolute trust in what they know. Thus, if they face something unknown, the doubt and uncertainty they will encounter puts them into a very disturbing state of amazement.
d) Amazement alongside the Known: There is some amazement alongside what man already knows about. It prevents him from becoming overconfident and arrogant about his knowledge, preserving his modesty.
e) Amazement far beyond Science and Thought: If the thinkers who are engaged in one or several fields of science or philosophical issues do not fall prey to mental arrogance and overconfidence and prevent themselves from being infatuated by their own knowledge, they will achieve a special kind of amazement, which can be of two kinds:
● Negative, static amazement, where one feels at a mental stalemate, and the progress comes to a total halt. Such people believe that all knowledge ends in uncertainty and doubt.
●Dynamic, positive amazement, which is a powerful force in discovering what we are amazed about. This form of amazement is a phenomenon full of feelings of greatness and attraction toward issues far beyond formal sciences, laws and principles. At this high state of knowledge, the contradictions and conflicts one observes in science and knowledge are replaced by supreme forms of unity.
As Jalal-addin Mohammad Molawi (Rumi) says:
گه چنين بنمايـــد و گه ضـــدّ ايــنجــز که حيرانــی نباشــد کار ديــن
نه چنان حيران که پشتش سوی اوستبل چنين حيرت که محو و مست دوست
(Things change with time; indeed, religion is merely creating amazement. This amazement, however, is not absolute; it does not lead to a dead-end. Rather, it makes man fascinated by God's love.)
f) Supreme, Ideal Amazement: This form of amazement is neither a sort of doubt or uncertainty, nor direct abstracts of sciences and experiences. Here, man feels the divine light of God's beauty and greatness radiate into him. Thus, he achieves immense dominance over facts, drowns in the universe and enjoys peculiar pleasure and fascination. This is why the Holy Prophet of Islam (P.B.U.H.) asked God to increase his amazement. This form of amazement is far superior to all sciences and knowledge. As the renowned Iranian poet Attar Neishabouri describes it:
مرد حيران چون رسد اين جايگاهدر تحير مانده و گـــم کــرده راه
گم شود در راه حيرت محو و ماتبی خبر از بود خــود وز کاينــات
هر که زد توحيد بر جانــش رقمجملـه گم گـردد، ازو او نيـــز هم
گر بدو گويند هستــی يا ﻧئـی؟سر بلنــد عالمـی، پسـت کيــی؟
در ميانــی يا برونـی از ميــان؟در کنـاری يا نهانـــی يا عيــان؟
فانيی يا باقيـــی يا هر دويــیهر دويــی يا تو نئی يا نه تويـی؟
گويـد اصلاً مي ندانم چيــز منوين ندانـم هــم ندانـم نيز مـن
هر که در دريای کل گم بوده شددائماً گم بوده و آســـوده شــد
(When man feels the light of God, he can even go far beyond that, and reach the truth about God, and if he is asked, 'Do you exist or not? You are a highly developed being, why do you degrade yourself so much? Are you mortal or immortal? Or both? Are you both of them, or are you you, or are you nothing at all?' He will reply, 'I don't know who I am, for anyone who drowns in the ocean of the whole, is lost forever, and thus has reached eternal tranquility.)
3-Mystical Knowledge: In this form of knowledge, man accomplishes an understanding of the universe with all of its components and interrelations that is truly crystal clear; he sees each component as a symbol of God's greatness.
4-Wisdom: Wisdom conveys knowledge of the components of the universe and their interrelations as a harmonious whole, which depends upon the Creator of the universe. Man acquires this form of knowledge by means of moving on the path of evolutional development. When he achieves it, he will see all human beings moving toward God, and anyone who deviates from this path has in fact fallen astray from the way to perfection and greatness.