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Nasafi(1) describes a phase of Sufi thought which reverted to the old
materialistic dualism of Mani. The advocates of this view hold that light and
darkness are essential to each other. They are, in reality, two rivers which mix
with each other like oil and milk(2), out of which arises the diversity of
things. The ideal of human action is freedom from the taint of darkness; and the
freedom of light from darkness means the self-consciousness of light as light.
2. REALITY AS THOUGHT -
AL-JILI
Al-Jili was born in 767 A.H., as he himself says in one of his verses, and died in 811 A.H. He was not a prolific writer like Shaikh Muhy al-Din ibn
`Arabi whose mode of thought seems to have greatly influenced his teaching. He
combined in himself poetical imagination and philosophical genius, but his
poetry is no more than a vehicle for his mystical and metaphysical doctrines.
Among other books he wrote a commentary on Shaikh Muhy al-Din ibn `Arabi's
al-Futuhat al-Makkiya, a commentary on Bismillah, and the famous work Insan
al-Kamil, (printed in Cairo).
Essence pure and simple, he says, is the thing to which names and
attributes are given, whether it is existent actually or ideally. The existent
is of two species:
1 Maqsadi Aqsa; fol. 21 a. 2 Maqsadi Aqsa; foI. 21 a.
