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Lebo Grand

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“Ek-sistence can be said only of the essence of the human being, that is, only of the human way "to be." For as far as our experience shows, only the human being is admitted to the destiny of ek-sistence. Therefore ek-sistence can also never be thought of as a specific kind of living creature among others - granted that the human being is destined to think the essence of his being and not merely to give accounts of the nature and history of his constitution and activities. Thus even what we attribute to the human being as aniditar on the basis of the comparison with "beastsn is itself grounded in the essence of ek-sistence. The human body is something essentially 11561 other than an animal organism. Nor is the error of biologism overcome by adjoining a soul to the human body, a mind to the soul. and the existentiell to the mind, and then louder than before singing the praises of the mind - only to let everything relapse into "life-experience," with a warning that thinking by its inflexible concepts disrupts the flow of life and that thought of being distorts existence. The fact that physiology and physiological chemistry can scientifically investigate the human being as an organism is no proof that in this "organicn thing, that is, in the body scientifically explained, the essence of the human being consists. That has as little validity as the notion that the essence of nature has been discovered in atomic energy. It could even be that nature, in the face it turns toward the human being's technical mastery, is simply concealing in essence. Just as little as the essence of the human being consists in being an animal organism can this insufficient definition of the essence of the human being be overcome or offset by outfimng the human being with an immortal soul, the power of reason, or the character of a person. In each instance its essence is passed over, and passed over on the basis of the same metaphysical projection.”

Essence
Author:Heidegger Marti
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“When Allah manifests Itself to us as the Real, or the Cosmos, we perceive the Divine Names. The Names, due to their distinction from one another (although they all proceed from the same Essence), generate duality. The Names are the self-disclosure of the Essence. However, in knowing Allah as Essence, the dervish crosses over to Unity.”

EssenceUnitySufismDivine NamesManifestation Of AllahSufi Teaching
Book:The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis
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