By George Sidney Brett

Publish yr note: First released in 1912. First released by means of Routledge in 2002
Internet Archived:

Book seventy four of the Muirhead Library of Philosophy: ninety five Volumes

Philosopy of brain and Psychology: In 17 Volumes

I the character of proposal (Vol I)
II the character of inspiration (Vol II)
III A heritage of Psychology (Vol I)
IV A background of Psychology (Vol II)
V A historical past of Psychology (Vol III)
VI the topic o f Consciousness
VII Imagination
VIII psychological Images
IX Nature, brain and Modem Science
X speculation and Perception
XI the issues o f Perception
XII Memory
XIII Analytic Psychology (Vol I)
XIV Analytic Psychology (Vol II)
XV Philosophy and Psychical Research
XVI Enigmas ofAgency
XVII modern Psychology

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Extra resources for History of Psychology, Volume 1: Ancient and Patristic (Muirhead Library of Philosophy, Book 74)

Sample text

S. 1–2: Abe wAbd Allah also said that the most complete form of fear is that which takes on the characteristics of wajd, not from loss of something hoped for or desired. S. 322/934) is asked about listening to musical instruments. The questioner says that he considers it lawful, for he has reached a stage where differences in states of consciousness (aSwAl ) do not affect him. , but that place is Hell! S. 322/934) comments on the various types of samAW. For ordinary people, it is ‘following natural inclinations’; for initiates, it is desire and fear; for friends of God (awliyAX), it is a vision of benefits and grace; for knowers 32 SAMFW IN EARLY SUFI LITERATURE 16 17 18 19 20 (al-WArifCn), it is direct witnessing; for the ‘people of Truth’ (ahl al-SaqCqa), it is revelation and witnessing; and each one of these has their own place and ranking.

This is particularly commendable when compared with anti-samAW writings such as Ibn Abc al-Dunya’s Dhamm al-MalAhC, where the lack of these reasoning qualities is conspicuous. It has been noted that Sarraj often uses hierarchies of evidence and argument, in a quasi-legal fashion, stating his case from the Qurxan, then from the Traditions, and finally from noted scholars or Sufis. Such triadic argumentation is a constant feature of the author’s work, lending an air of balance and order to his exposition.

In the chapter on samAW, the reader is brought into contact with a powerful intellect, not with a mere compiler of traditions. One of the most attractive aspects of the ISyAX is to watch this intellect at work, and to witness the creative way in which familiar materials are transformed by Ghazalc’s rationality and spirituality into something profound and original. In the following analysis, the chapter on samAW from the ISyAX is treated thematically, rather than in the order presented by Ghazalc.

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