Abstract:
In the school of Patanjali's Yoga, there are eight stages of conduct that begin with physical levels and end with mental and supra-mental (spiritual) levels. All these stages of conduct are based on concentration and meditation, and the degree of meditation in each stage is determined according to the subtlety of the object of meditation (Prakriti sources). The highest and final stage of conduct (meditation) in Yoga is called Samadhi. Samadhi itself is divided into different stages, the last of which (Asamprajnata Samadhi) leads to the liberation of Purusha (soul) from Prakriti (matter). But before Asamprajnata Samadhi (unsupported Samadhi or Samadhi without an object of meditation), there is the stage of Samprajnata Samadhi (supported Samadhi or Samadhi with an object of meditation), which, unlike the former, is divided into various stages. A precise examination of the stages of Samadhi is the main subject of this article.
Machine summary:
Introduction Ibn Sab'in is among the personalities in the Islamic world whose life characteristics and thoughts have attracted the attention of many researchers, including Mehren, 1 a Danish orientalist, who analyzed his responses to the philosophical questions of the ruler of Sicily; Lator 2 and George Kattour 3 have examined his book Bada' al-Ma'arif, and Massignon 4 in his research has viewed him in the guise of a Sufi.
In the Arab world, Abd al-Rahman Badawi has researched the collection of Ibn Sab'in's treatises, Muhammad Yasir Sharaf has specifically focused on his theory of Absolute Unity (Wahdat al-Mutlaqa), and Muhammad Adluni Idris has considered the school of Ibn Sab'in as one of the most important schools of Andalusian Sufism; among them, Abu al-Wafa al-Ghunaymi al-Taftazani, using most sources and references, has performed a very comprehensive research such that his work, Ibn Sab'in and the Philosophy of the Sufis, has become a source for many researchers.
The seeker observes that he encompasses the whole, and the whole encompasses him; Ibn Sab'in calls this state of the seeker "Ihata" (encompassing), in which the attribute of existence is "Wahdat al-Wahida" (single unity).
6 7 In this way, Ibn Sab'in brings the unity of existence to a specific extreme, which is the absolute unity, 8 where there is no distinction between the necessary and the possible, essence and attributes, or manifest and hidden, and this is the very subject he calls "encompassing" (ihata).
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