cosmos -> 3 worlds:
nafs (almost)* = ruuH
*(distinct in specific contexts)
nafs, root: breath
ruuH, root: wind
other terms: 'aql, sirr, laTiifah
Two ways of looking at nafs:
- as a problem to be overcome,
- as the object of study (of the) human reality .. in the cosmos. 270 l-2
IA calls the nafs a barzakh , because it pertains to an intermediate domain. It belongs exclusively neither to the body nor to the divine Breath, but is rather configured by the Breath inasmuch as it animates the body. SDG270 ro
"Know that ... the word 'soul' derives from the world of the barzakhs
in two senses. This is true also for the Universal Soul." A barzakh
(has always) two faces, one toward the occasion (of a thing in existence*)
the other one toward Allah.
*"Everything that has come into existence at an occasion has a face toward its occasion (sabab - its nature?/its natural disposition?) and a face toward Allah, so there is a barzakh between the occasion and Allah." SDG271 lo
[noch the soul] The Divine Spirit
- The Divine Spirit (su**)
The root of every soul and every spirit is the Divine Spirit (ar-ruuh al-ilaahii ), sometimes called the "ascribed spirit", bec Allah describes it to Himself with the pronouns "His," "My," "Our" esp. concerning the creation of Adam (as) as in Su 15-29,38-72, 32-9.
Each person manifests its properties [the properties of the Divine Spirit] according to the extend of its own preparedness (isti'daad ).
** When referring to the "partial" or "particular" spirits born from the Divine Spirit, the latter may also be called "the All Spirit" (ar-ruuh al-kull ) or "theUniversal Spirit" (ar-ruuh al-kullii ) ... 272 lu
[hier s. ez/sdg-272]
C: The entities' diversity goes back to the diversity of their preparedness
for wujuud . So also the diversity of the partial spirits can be traced
back to the diversity of their preparedness to receive the light of the Universal
Spirit. The "intellects" are angelic intelligences and human rational faculties.