By Seyyed Hossein Nasr, Mehdi Aminrazavi
The culture of philosophy within the Persian-speaking international is very wealthy, artistic and numerous. This anthology, that's divided into 3 volumes, goals to speak whatever of that richness and variety. The time period "philosophy" is known to in its widest experience to incorporate theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a interval of greater than millennia, and showcasing translations via well-established students, the anthology deals complete bibliographical references all through. For a person attracted to exploring, in all their various manifestations, the interesting philosophical traditions of Persia, one of these wide-ranging and bold paintings should be an quintessential source. quantity 2 covers 5 centuries of Ismaili philosophy, and contains extracts from remarkable Ismaili works together with the Rasa'il Ikhwan al-Safa (Treatises of the Brethren of Purity) and the philosophical odes of Nasir Khusraw. it's of serious value that, within the early centuries of Islam, philosophers have been motivated through Pythagorean and airtight rules, that are often linked to Shi'i proposal generally and Ismailism particularly. Ismaili philosophy at present was once capable of combine strands of Greco-Alexandrian notion reminiscent of Hermeticism and Neo-Pythagoreanism, in addition to points of Mazdaeism and Manichaeism. It additionally confirmed marked curiosity in Neo-Platonism.
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Extra resources for An Anthology of Philosophy in Persia, Volume 2: Ismaili Thought in the Classical Age
The Moon is the Captive Vital Spirit.  When this Spirit reaches the Moon it is cultivated by the light of the Moon. The six lights are connected to the six veins which are the locus of smell, hearing, sight, speech, which in turn are connected to the heart, and from there to the arteries of the head which surround this Spirit. They persist in that state so that outwardly they see, hear and speak everything, and also inwardly they see and hear things and speak. When this Spirit rises from the heart, it is like rising from the Occident of the horizon.
May [God’s] mercy be upon thy parents’.  Bāqir replied, ‘O my learned teacher, bāʾ is the threshold of alif. Alif [corresponds] to Muḥammad, and bāʾ to ʿAlī. The [diacritical] point under bāʾ corresponds to the speech of ʿAlī. Alif [is like] the Luminous Spirit, and bāʾ the Vital Spirit of the brain, whereas the diacritical point is like the speech (nuṭq). ’ ʿAbd Allāh replied, ‘Alif’. ’ ʿAbd Allāh replied, ‘O the light of the eyes of the believers, I do not know more than this’. Then Bāqir said, ‘O ʿAbd Allāh, all these learned people  are really ignorant teachers.
Thy Lord hath placed a brook beneath thee. And shake the trunk of the palm-tree toward thee, thou wilt cause ripe dates to fall upon thee’ [Qurʾān, 19:22–25]’. ’ Bāqir replied, ‘As for the Ascension of Muḥammad, first of all the Exalted King sent Gabriel to the earth. Muḥammad was sleeping. [Gabriel] said [to him], ‘Wake up. This is not the time of the night  for you to sleep. “O thou wrapped up in thy raiment! Rise, the night …’’ [Qurʾān, 73:1–2]. Muḥammad sat on Burāq and went to the Sacred Precinct (al-Bayt al-muqaddas).