Bīrūnī, Muḥammad ibn Aḥmad, Alberuni's India (v. 1)

(London :  Kegan Paul, Trench, Trübner & Co.,  1910.)

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CHAPTER  VII.                               85

way the master obtained the knowledge through the
intermediation of his pupils.

With regard to similar views of the ancient Greeks Parallels
we can quote Ammonius, who relates the following as a authors,
sentence of Pythagoras :  " Let your desire and exertion piato, and'
in this world be directed towards the union with ;^Ae i^trs^
Cause, which is the cause of the cause of your existence,
that you may endure for ever.    You will be saved from
destruction and from being wiped out; you will go to
the world of the true sense, of the true joy, of the true
glory, in everlasting joy and pleasures."

Further, Pythagoras says : " How can you hope for
the state of detachment as long as you are clad in
bodies ? And how will you obtain liberation as long as
you are incarcerated in them ? "

Ammonius relates : " Empedocles and his successors
as far as Heracles (sio) think that the soiled souls always
remain commingled with the world until they ask the
universal soul for help. The universal soul intercedes Page 42.
for it with the Intelligence, the latter with the Creator.
The Creator afford ssomethingof his light to Intelligence;
Intelligence affords something of it to the universal soul,
which is immanent in this world. Now the soul wishes
to be enlightened by Intelligence, until at last the
individual soul recognises the universal soul, unites
with it, and is attached to its world. But this is a pro¬
cess over which many ages must pass. Then the soul
comes to a region where there is neither place nor time,
nor anything of that which is in the world, like transient
fatigue or joy."

Socrates says: "The soul on leaving space wanders
to the holiness (to KoOapov) which lives for ever and
exists eternally, being related to it. It becomes like
holiness in duration, because it is by means of something
like contact able to receive impressions from holiness.
This, its susceptibility to impressions, is called Intelli¬
gence."
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