The question of the relation between gnosis and esoterism on...

The question of the relation between gnosis and esoterism on the one hand and the formal and exoteric aspect of religion on the other is a complicated one into which we cannot enter here. What is clear is that in every traditional society gnosis and esoterism have been inextricably tied to the religious climate in which they have existed. This is as true of Luria and Jewish esoterism as it is of Śankara and Hindu gnosis as well as everything in between.

In any case in this essay, which deals with gnosis in the Islamic tradition, we need to mention the profoundest concern of the gnostics with the realities of religion and explanation of its teachings on the most profound level as we observe in many Sufi treatises on the inner meaning of the Islamic rites.62 Theoretical gnosis is concerned not only with the practical aspects of religion, but also with basic Islamic doctrines such as creation, prophecy, eschatology, etc.

Islamic masters of gnosis speak of both the why and the how of creation. They speak of “creation in God” as well as creation by God.63 They expound the doctrine of the immutable archetypes (al-a‘yān al-thābitah) and the breathing of existence upon them associated with the Divine Mercy which brings about the created order.

They see creation itself as the Self-Disclosure of God.64 They also discuss the renewal of creation (tajdīd al-khalq) at every moment.65 Furthermore, theoretical gnosis speaks extensively about the end as well as the beginning of things. The deepest explanation of Islamic eschatology based on the Quran and Hadīth is found in such writings as the Futūhāt al-makkiyyah of Ibn ‘Arabī.

In all traditional religions and cultural climes gnosis also provides the basis for the science of forms including artistic forms and makes comprehensible the language of symbolism.

Although dealing at the highest level with the Formless, it is gnosis and metaphysics that provide the basis for the science of symbols especially in a world where the “symbolist spirit” has been lost.66 In Islam treatises on theoretical gnosis do not usually deal explicitly in a separate section with forms and symbols but expound the principles of this science which are then applied when necessary. The writings of Ibn ‘Arabī and Rūmī are replete with such examples.

Such masters provide the science of spiritual hermenetics (ta’wīl) as well as apply it to diverse religious and artistic forms, symbols and myths including of course those found in the Quran itself.