#Al kindi

[nickysfacts]

Top Islamic Medieval Scholars be like:

“Lesbians exist because their hot”

🏳️‍🌈☪️🏳️‍🌈

#history #lesbian #islamic golden age #medieval #science #lgbt history #islamic world #masawayh #al kindi #middle ages #womens history #wlw #middle east #girl math #trans lesbian #lgbt community #femme lesbian #lesbian history #butch lesbians #historical figures #girl who likes girls #lgbtq #girly things #islamic history #medieval middle east #nickys facts

[shakir2]

Soul, a Divine manifestation.

The discussions on the epistemology of the soul have given rise to many fields of study, from ethics, psychology, education, and philosophy to the commentary of Qur’anic verses and relevant Ahadith, among which philosophical speculations have a special place.    In the Quraʾān, in addition to the grammatical reflexive use of nafs as “self,” the term is used to refer to the human soul, whereas…

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#Aexander of Aphrodisias #Al Farabi #Al kindi #Animal soul #Aristotle #Certitude #Common sense #Curosity #Divine Universal soul #Experiences #Faith #Ghazali #Ibn Bajja #Ibn Rushed-Averrose #Ibn Sina #Irrational soul #logic #Mulla Sadar #Multiplicity of souls #Nature #Plato #Quran and soul #Rational soul #reason #Refutation #Shia&039;aperspective #Soul #Soul acts #Soul doesn&039;t die #Spirit

[arrahmahcom]

Penglihatan, Cahaya, Dan Optik: Penemuan Terbesar Umat Islam

Penglihatan, Cahaya, Dan Optik: Penemuan Terbesar Umat Islam

(Arrahmah.id) – Polimath muslim abad ke-9, Al Kindi adalah orang pertama yang mempertanyakan teori penglihatan Yunani. Orang Yunani percaya bahwa sinar keluar dari mata kita (sedikit seperti teknologi laser) dan ini memungkinkan kita untuk melihat. Namun, Al Kindi menyatakan bahwa kerucut visual kita tidak terdiri dari sinar diskrit melainkan volume radiasi kontinu dalam tiga dimensi. Menurut…

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#al farisi #al haitsam #al kindi #kamera obscura #optik

[thebeesareback]

The House of Wisdom

I know people get annoyed about the destruction of the Library of Alexandria, but I think they should also be upset about what the Mongols did to the House of Wisdom.

Founded in the late 8th century, also known as the Islamic Golden Age, the House of Wisdom was a public library, observatory and academy located in what is now Baghdad, Iraq. There were rare books and Arabic poems, and plenty of translations of texts from Arabic, Syriac, Chinese, Sanskrit and Greek. Research was conducted and scholars had access to information from India, Greece and Persia. Scholars could study astronomy, maths, medicine, science and philosophy. Some of the astronomers worked on improving the astrolabe, which was used by Muslims to find Mecca and could also help travellers plan their journeys.

The House of Wisdom was in Baghdad, which at the time was the capital of the Abbasid Caliphate. This meant that plenty of people, including scholars, would visit the city. Some notable examples are al-Jahiz (who lived to be 89, and apparently died when a stack of books fell on him); al-Kindi (the father of Arab philosophy) and al-Ghazali (a Mujaddid who wrote "The Incoherence of Philosphers"). al-Jahiz taught at the university and wrote there. In one of his books he discusses evolution and argued that dogs, wolves, foxes etc probably shared a common ancestor with four legs and a tail. One scholar, al-Ma-mun, put together the most detailed map of the Earth (for its time - it looks like North Africa, Europe and parts of Asia to me. https://www.pinterest.co.uk/pin/486177722268804983/ ).

The Mongols destroyed the House of Wisdom in 1258 when they sieged the city. Hulegn, the grandson of Ghengis Khan, attacked the city and destroyed hospitals, mosques and libraries. The attackers threw all of the books into the Tigris river. Legend says that for days afterwards the river water was turned black with ink and red with blood.

#the house of wisdom #the library of alexandria #baghdad #iraq #islamic golden age #mongol invasion #ghengis khan #hulegn #al-jahiz #al-kindi #al-ghazali #islamic scholars #muslim scholars #history

[alchameth]

“In agreement with Aristotle, Al-Kindi does imply a definition of sleep as the natural cessation of the sensory faculties. Yet, instead of following the Aristotelian approach that this simply facilitates the ‘Presentation’ of previously internalised sensory experiences, Al-Kindi argues that sleep results in the access of a different cognitive function altogether; namely, the Imaginative Faculty (Musawwira). This becomes active during the isolation of The Intellectual Soul, when the Sensory Soul is dormant. Explaining how this process occurs, Al-Kindi uses the common example of how when a person is deep in thought, they may cease to use their sight and hearing, becoming lost in their imagination - a phenomena known contemporarily as ‘daydreaming’. Sleep is essentially an extension of this, in which the Sensory Soul’s inactivity induces the concentration of one’s own thoughts (manifestations of the Intellectual Soul), and following this the emergence of visions and dreams. It is the Faculty of Imagination or the Musawwira that flourishes in this stage of sleep. As will become apparent throughout the treatise, the Musawwira is what gives dreams their spiritual significance, the reason for this being that it is inherently connected to the divine. This is semantically foregrounded merely through Al-Kindi’s usage of the Arabic term Musawwira, which alludes to the Islamic doctrine of The Ninety-Nine Names of Allah where it features, denoting God as ‘The Shaper, Bestower of Forms, Creator of Lives’. As Allah is said to have this creative ability, the Musawwira can too conjure shapes, forms and lives; these being the figments of dreams. It is vital for the Western reader to acknowledge this theological perspective on the creative power of the imagination. As Corbin identifies in his monograph on the subject, connotations of the English term ‘Imaginary’ have a tendency to reduce its meaning to the futility of unconstructive fantasies. Meanwhile, in the view of Al-Kindi, and indeed a multitude of later Islamic mystical doctrines and thinkers, the Imagination is both an ontological necessity and cognitive intermediary between the world of the senses and the divine intellect. From a mystical perspective, the Musawwira can be identified as a separate metaphysical realm that lies beyond the senses, proxemically closer to the heights of the Absolute. It is this metaphysical ideal to which early Islamic theosophy designates the sphere of The Eighth Clime, known in Persian as the Nâ-Kojâ-Abâd (translating to ‘the country of non-where’). The Eighth Clime, according to Corbin, is a world ontologically as real as the world of sense-perception, existing in-between the planes of the senses and the Divine. It is only perceivable to the Imagination, a faculty of ‘noetic value’ where it is ‘represented by a world of extension and dimension, figures and colours’. The Islamic and Sufi cosmological principle of the Alam al-Mithal further represents a similar ideology of a middle way between the sensory world and the Divine, which is embraced in the works of later Islamic mystics such as Suhrawardi and Mulla Sadra. Therefore, when Al-Kindi speaks of the Imagination, he does so from a branch of thought related to these principles, all of which transcend Western conceptions of the term. Although the the stated ideas did not emerge in writing until later in the Medieval Islamic period, they contribute to an understanding of the Musawwira in its mystical, theosophical context. Returning to the treatise, then, Al-Kindi offers a sophisticated development of the Imaginative faculty and its manner of pervading consciousness during the sleep state. Having asserted that sleep is ‘the cessation of the soul’s use of all the senses’, he explains that the Musawwira is able to function at its highest capacity during this state. This is because, as discussed, the absence of sensory stimuli allows the isolation of the Intellectual Faculty. Consequently, the soul becomes deeply occupied in its noetic abilities, giving rise to higher states of consciousness: ‘[During sleep] the imaginative power is able to show its activity in the highest degree. For nothing distracts his soul from giving the sensible form of the concept of his thoughts’...the form of his thought alone appears to him as more pure, cleaner and more unadulterated than the object of sense perception’.”

- Esmé L. K. Partridge, The Mysticism of The Musawwira: A Commentary on Al-Kindi’s Treatise ‘On The Quiddity of Sleep and Dream’.

#islamic mysticism #al-kindi

[hellcodex]

“No debemos avergonzarnos de apreciar la verdad y de tomarla de dondequiera que sea, aunque venga de razas y naciones distantes.”

Al-Kindi

Filósofo islámico

#al-kindi #filosofía #filosofía islámica

[quotes-by-dilanka]

We should never be ashamed to approve truth or acquire it, no matter what its source might be, even if it might have come from foreign peoples and alien nations far removed from us.

To him who seeks truth, no other object is higher in value.

Neither shall truth be underrated, nor its exponent belittled.

For indeed, truth abases none and ennobles all.

—Rasa'il al-Kindi, Arab philosopher

#truth #philosophy #rasa'il al kindi #objectivity

[cryptotheism]

Al-Razi voice: "TO MY HATERS AL-RASA ILI AND AL-KINDI, I WILL DEAL WITH YOU SOON"

[howtomuslim]

The Legacy of Muslim Mathematicians

Tracing the Origins and Celebrating Prominent Mathematicians

The Birth of Algebra

Innovative Beginnings of a Mathematical Marvel

Algebra, revered as one of the crowning achievements of Islamic mathematics, found its roots in the works of scholars like Al-Khwarizmi. His seminal text, “Kitab al-Jabr wal-Muqabala,” introduced systematic solutions to equations and laid the groundwork for algebraic principles, shaping the future of mathematics.

Hadith (Sahih Muslim) — “Allah loves, when one of you is doing something, that he does it in the most excellent manner.”

Influential Islamic Mathematicians

Pioneers Who Shaped Mathematical Thought

Islamic mathematicians, including Al-Kindi, Ibn al-Haytham, and Omar Khayyam, made groundbreaking contributions to various mathematical disciplines. Their advancements in trigonometry, geometry, and arithmetic revolutionised mathematical understanding, influencing scholars across civilisations.

Islamic mathematics, with its emphasis on precision and logic, epitomises a legacy of intellectual inquiry and innovation. The enduring contributions of Islamic mathematicians continue to inspire appreciation for the beauty and elegance of mathematical concepts, fostering admiration among Muslims and non-Muslims alike for their profound impact on the world of mathematics.

To learn more about Islam visit: howtomuslim.org

References:

The Crest of the Peacock: Non-European Roots of Mathematics by George Gheverghese Joseph

Islamic Mathematics: A Documentary History by J.L. Berggren

#islam #muslim #islamdaily #islamic #allah #islamicreminders #quran #islamiyet #mosque #new article #mathematics #new blog

[grey-sorcery]

Like in mathematics, these axioms are self-evident and used in order to make sense of a very complex subject. These axioms are from my own observations and the observations of other practitioners. This post is also slightly influenced by “On The Stellar Rays'' by Al Kindi. They are also inspired by my study of abstract mathematics and topology. These axioms are not a perfect reflection of the actuality of the subject matter. It is my opinion that doing so is entirely impossible. However they are accurate enough to come to an understanding of energy work as we require it within our purposes.

Axiom One

Energy cannot be created or destroyed. 

When energy appears to be created, it is actually a composite forming out of the underlying substrate.

Axiom Two

All energy is of the same substrate. 

This substrate is what I like to think of as the field of virtual particles. A field that permeates all of space and time, causing non-linear causes and effects.

Axiom Three

All energies with the same frequencies are integrally connected

Similar to the concept of there being only one electron in the universe, each quanta of energy is integrally tied to other composites who share the same frequencies.

Axiom Four

Energy can move between spatial and temporal dimensions, as it exists in all possible spatial and temporal states simultaneously

The substrate we colloquially refer to as “energy”, permeates the entirety of reality. Even a distinct lack, or void, of “energy” within the field is still energetic and causes changes within the field.

Axiom Five

A quanta of energy is only as reactive to other energies as its probability of forming composites with those energies

The frequency of energy, or the movement of virtual “particles”, only interacts with like-frequencies directly. These frequencies can form composites, but each frequency can be independently affected by like or opposite frequencies.

Axiom Six

Energetic composites dissipate in order to reach equilibrium with surrounding composites

Like in chemistry, once reactive states reach completion and all reactive energies have been consumed by the reaction, the composites will gradually diffuse into the environment. While they are in that state within the field, their half-life is very long. It is only when their seemingly chaotic combinations peak through the greater spatial dimensions (when virtual “particles” effect or become tangible.) that they begin to dissipate at a much higher rate.

Axiom Seven

Energies form composites naturally when a quanta of energy exists in relative space with vacancies in properties that’d allow for inter-integration

Composites are formed through reactive frequencies. If these frequencies were thought of as sound waves then a reactive frequency would be one that causes dissonance. 

Axiom Eight

An energetic composite’s properties are an amalgamation of the properties of its subsequent parts

A composite has the sum of the properties related to each independent frequency within the composite. Similar to how waves of light affect each other’s frequencies.

Axiom Nine

Energy is reactive to conscious observation When a conscious mind, even if thought of as being purely biological, will have an effect on the surrounding field of virtual “particles”, which causes a chain of cause and effect within the field. By outputting specific frequencies of virtual “particles” (energy) you can cause intentional reactions.

Axiom Ten

Energy can carry information

This should go without saying, but any movement or pattern(s) that exist carry information. The complexity of this information is entirely dependent of the complexity of the composite.

Axiom Eleven

Energy can be programmed By consciously manipulating a composite , one can input very specific information. Typically, when this is done, it greatly decreases the half-life of said composite Which causes it to diffuse very quickly.

Axiom Twelve

Energy, at the frame of reference of magical working, is massless, and has no speed limitations or inertia. Since energy is the product of fluctuations within a field that acts as the foundations of the universe, it does not follow the same laws of its byproducts. Rather, it is the point in which these laws are seeded. Because of this, energy is also colorless and has no properties similar to what we would ascribe it in our frame of reference. Any and all physical descriptions of its properties are constructs of the conscious mind in order to make it make sense. 

If you are new to energy work, I recommend checking out my post on the fundamental practices.

If you're already familiar with the basics, I have also written one on the Intermediate practices.

If you have any questions, content requests, or just want to check out my blog click here.

#energy work #informational post #witchcraft basics #witchcraftguide #witchcraft #grey witch #magick #Gew

[hamzzistudio]

[Review] Starlit of Muse (MoonByul)

WWUD (What would you do) Intro

De cierta manera me recuerda a MOON MOVIE, Byul en una base HipHopera es algo que siempre he querido escuchar porque estoy más acostumbrada a su rap melodico. Me da pie a pensar que iniciamos el album con una sensación de rechazo a las quejas de la otra parte.

Think About

Lo mismo que pensé cuando salió con el mv, es una canción energetica con una letra linda. Para mi se destaca mucho todo el coro y fue lo que me hizo querer una canción en inglés dentro del album.

TOUCHIN&MOVIN

Byul haciendo FUNK es genial, su voz me llena de energía y siento que contrasta muy bien con el instrumental. Giuk hace un trabajo de 100 tocando el bajo, que es el instrumento que hace brillar toda la canción.

Like a Fool Buaaa, me sentí confundida, mareada y deshorientada. La base es sencilla pero hay sonido persistente que crea una atosfera como de estar adormecida, con pequeños sonidos que vienen y van. Además hay una especie de voz de pondo que jadea (ha ha ha…). La parte donde entra el saxofon (?) es criminal. Realmente Byul sabe darme lo que quiero.

Attention Seeker

Ufff, es como si Byul me hibiera mandado a mi adoescencia escuchando Paramore y demás bandas. Tienes ese toque de rebeldia adolescente que es notalgica, con unos sonidos distorsionados que me hacen pensar que es se esta quejando pero en tono de broma. Necesito un stage con la banda en vivo.

NOLTO (Feat. Hanhae)

MI yo del Medley se equivoco un monton. Es una canción con esos tintes del Kindie que tanto me encantan. La base esta muy buena y el Flow de ambos, en especial la primera parte de Hanhae.

After Sunset

Me gusta como la cambio va de menos a más, con un incio del piano solo y después va tomando fuerza explotando en el coro. Este tipo de canciones son las que me hcieron enamorarme de la voz de Byul de canto. Byul tiene esta capacidad de trasmitirme sensaciones tristes, que de cierta manera pienso que son mias y que es ella quien las canta.

TIMELINE

Tiene un sabor latino como para tripear en la playa o un paseo, que es algo que nunca le escuché a Byul. Puedo ver a Byul caminando en la arena frente al mar mientras canta, que en cierto sentido me hace estar nostálgica. Solo porque nunca he visto a Byul bailando este genero, me gustaría ver que puede hacer.

DARK ROMANCE

Wao con ese intro. Es una prima de Eclipse pero creo que es menos agresiva en el coro. Siento que es similar a este sonido que han hecho las GG de la 4G. La ultima parte esta buenisima. Necesito ver un stage con coreo.

GOLD

El bajo de la base está on fire. El coro no me gusta tanto como los versos, porque tiene como un filtro (?). Es interesante como cambia la voz de Byul con el inglés. Pero estoy amando la letra y los soniditos para el final de la canción.

Memories (Feat. ONEWE)

Estoy escuchando un opening de anime escolar o musical. Grita PASIÓN Y SENTIMIENTO. Los chicos de ONEWE suenan geniales. Amo que Byul descubriera su amor por la band music, porque yo también le estoy amando con ello. Que cante esta canción en Its Live porque creo que todos la van a amar.

Whitout

Ya lo dije antes, la voz de Byul me hace pensar que soy yo quien esta sientiendo todo. Se me habrá salido alguna lagrima. Siento que es una despedida, tanto de la canción como del album. Y Auque me sepa mal, todo tiene un final.

Resumen

Tracks: 12

Favorita: Like a Fool

Playlist: 10/12

#moonbyul #문별 #music review #starlit of mus

[dykesynthezoid]

This morning was reading some articles about homosexuality in the medieval era and was so glad to finally see a source that wasn’t a penitential that I let my guard down, which was a mistake bc the next thing I read was this:

“Lesbianism is due to a vapor which, condensed, generates in the labia heat and an itch which only dissolve and become cold through friction and orgasm. When friction and orgasm take place, the heat turns into coldness because the liquid that a woman ejaculates in lesbian intercourse is cold whereas the same liquid that results from sexual union with men is hot. Heat, however, cannot be extinguished by heat; rather, it will increase since it needs to be treated by its opposite.”

(By 9th century Muslim philosopher al-Kindi)

He’s partly building off some ideas by Galen, here; who, btw, posited that lesbianism (and specifically, tribadism) was a result of an itch in between the labia majora and minora, and that women with said itch could only sooth it by… Well. Y’know.

#it’s like. six words in you’re going ‘Oh No’ and then it just. gets worse

[miguelalmagro]

Kelenith

El espíritu, así lo llamaban, apareció una tarde soleada, en el jardín de la casa.

Solo toleraba la compañía de Tufail y durante cinco años se convirtió en la gran atracción de las gentes de Bagdad, que hacían largas colas para asomarse a un pequeño ventanuco, situado en un muro exterior, desde el que podía contemplarse el Jardín de la familia Mutanabbi .

El Sultán, los jeques, emires y califas agasajaban con visitas y regalos al padre de Tufail para así obtener el privilegio de contemplar la milagrosa criatura y oír su mágica voz.

La escena siempre era la misma, sentado sobre su esterilla, a la sombra de una higuera, el joven poeta escribía. Apoyado en una rama del árbol, el extraño pájaro con anatomía de mujer, emitía un hipnótico canto, acompañando el murmullo del agua, que brotaba de las numerosas fuentes con que estaba decorado el lugar.

Esta ceremonia solo era interrumpida por las necesidades del cuerpo y la oración, el resto del día y la noche, Tufail escribía su poesía, se diría que guiado por el canto de la criatura, a la que nunca se vio ingerir alimento ni líquido alguno.

Durante esos cinco años, el joven produjo toda la obra que le dio fama. El último día del quinto año, el espíritu desapareció.

Tufail languideció rápidamente, hasta enfermar de gravedad, sin que ningún médico pudiese hallar el origen de su mal, ni el mismo Al-Kindi pudo hacer nada por sanar al joven.

Una mañana, lo encontraron muerto en su lecho, sostenía una hoja de papel, en ella había escrito:

Porque me has abandonado Kelenith?...

#miguel almagro #drawing #ilustration #artist on tumblr #krakj #arabian nights #isla de nabumbu

[wisdomrays]

THE SPIRIT and WHAT FOLLOWS: Part 5

Approaches from the Muslim World

Now, let us see how Muslim sages and scholars have approached the matter of spirit.

We do not have exact knowledge about how God informed the previous Prophets of the identity of the spirit. However, the Qur'an contains a specific declaration concerning it: They ask you about the spirit. Say: "The spirit is of my Lord's Command" (17: 85). That is, the spirit is a conscious entity that issues from the Realm of Pure Divine Commands or the Realm of the Transcendental Manifestation of Divine Commands.

The earliest Muslim scholars were content with the information given in the Qur'an and avoided going into details concerning the identity of the spirit. The considerations of such Western thinkers as Claude Bernard (1813–1878), Raymond, Spencer, and Hamilton are similar to that declaration from the Qur'an.

The attitudes of the earliest Muslim scholars were free from taking any risks. Just as with the spirit, they did not attempt to make any comments on other allegorical statements of the Qur'an. However, when the legacy of ancient philosophy began to be translated into Arabic and found its way into Muslim minds, "the scholars of later periods"—as they are called in Muslim sources—felt obliged to make explanations and interpretations concerning these statements, including the existence, nature, and functions of the spirit, and what awaits it after the death of its owner in the grave and Hereafter. They tried to correct the wrong concepts that originate from the legacy of ancient philosophy and other trends of thought and religions.

There were differences of views among those Muslim scholars concerning the spirit. A few approached it from the viewpoint of the atomism of Democritus (455–370 BCE), and there were some among them who thought like hylozoists. Some dealt with the matter like modern physiologists, while others discussed the existence of three souls and three varieties of soul, namely the animal (vital or natural) soul, the vegetable soul, and the human soul, seeming to be followers of Aristotle. There were some theologians who thought that the spirit was a fundamental dimension of the human form; while physicians regarded it, like Galen (129–200/216), as the manifestation of the balance of the four elements or fluids—blood, bile, phlegm, and black bile. Yet others considered it to be a "subtle entity" which is related to the body, like the relation of oil to olives, or the rose oil in roses; some avoided making any comparison or explanation and were content with describing it as "a sensitive, perceiving substance."

However, the overwhelming majority of Muslim theologians and Sufis have regarded the spirit as a basic, immaterial substance of human existence and nature, attributing human value to its perfection and stressing that while the body decomposes and rots away after death, the spirit remains alive and awaits the Resurrection, to meet either eternal happiness or punishment after the Resurrection. Thus, they have adopted a unique way, different from that of materialists, spiritualists, monists, and followers of reincarnation.

Except for a few who were influenced by Platonic thought, Muslim scholars believe that the spirit was created in time. But there is a difference of views concerning whether the spirit of every person is created before they come into the world, or whether it is created at the time when life is breathed into the embryo in the mother's womb. This difference of opinion has caused some to argue about whether the Resurrection will be only spiritual or both spiritual and bodily. Despite these differences, all Muslim scholars, philosophers, and Sufis agree on the existence of the spirit, and that it will remain alive after the death of the person by God's Self-Subsistence causing it to subsist.

Despite following different schools of thought in Islam, philosophers and thinkers such as al-Kindi, Ibn Sina, Ibn Bajja, Ibn Rushd, and Nasiru'd-Din at-Tusi, and verifying scholars such as Raghib al-Isfahani, Sadr ash-Shirazi, Abu Zayd ad-Dabusi, Imam al-Haramayn Juwayni, Imam al-Ghazzali, Fakhru'd-Din ar-Razi, Ibn Qayyim al-Jawziyya, Sa'du'd-Din at-Taftazani, Jalalu'd-Din ad-Dawwani, and Imam Sharani unanimously accept that the spirit is the essence of human existence. Now let us examine the ideas of the spirit of the most famous among these thinkers.

Ibn Sina (Avicenna) (980–1037 CE)

Being one of the most famous Muslim philosophers and scientists, Abu 'Ali ibn Sina influenced almost all thinkers and Sufis who came after him. With his great genius, extraordinary love of science, resolution, and endeavor, he understood ancient philosophers well, and he had sufficient knowledge of the thoughts of such philosophers as al-Kindi and al-Farabi. In his works, he quoted from the philosophers of Ionian, Italy, and Elea, and made references to the thoughts of al-Kindi and al-Farabi as well. Therefore, knowing his ideas also means having knowledge of those of these two philosophers.

According to Ibn Sina, life is the result of feeling, motion, and the spirit. All activities related to consciousness and perception originate in the spirit and life. Nevertheless, the continuous and healthy manifestation of life requires the healthy operation of the physical system or mechanism.

Ibn Sina also discusses three souls or three varieties of the soul. They are the vegetable, animal, and human souls. The vegetable soul has two powers: the power of nourishment and the power of growth. There is also another power which he calls "the power of reproduction," which serves the continuation of every species. The animal soul has the powers of motion and perception, or the powers that cause motion and perception. The power of motion has sub-powers of cause and agent. We can describe these as the power that causes something to happen and the power of doing it. The power of cause has two faculties: the faculty of desire, or of attractive and repulsive passions, and the faculty of anger, or of defensive passions. He sees the power of the agent, or the power that performs an action, as the origin of physical movements under the influence of the faculties of desire and anger.

Ibn Sina also mentions certain internal senses in addition to the five external ones. They are the common sense (sensus communis: the mental sense or faculty of general perception), which he calls "bantasya," as well as the powers of supposition, imagination, recollection, and conceptualization. He offers detailed explanations concerning the duties and activities of these senses.

#islam #muslim #allah #god #quran #ayat #revert #convert #help #hijab #muslimah #religion #reminder #dua #salah #pray #prayer #sunnah #hadith #prophet #muhammad #welcome to islam #how to convert to islam #new convert #new revert #new muslim #revert help #convert help #islam help #muslim help

[cryptotheism]

If you tried to explain a particle accelerator to an alchemist would they try to fit it into their worldview and try to build particle accelerators out of like. Wood and mercury

Man y'all are giving me some good asks today damn.

I think the byzantines and the early Islamic alchemists would have trouble understanding what you're even describing. The alchemical worldview doesn't account for the concept of Energy, and you'd have to do some interestingly Aristotelian legwork to explain the concept to them.

The closest thing they had to ideas like batteries would probably be irrigation technology, and you'd have to frame everything through that lense.

Once you hit Al-Kindi, you'd have a much easier time. You could use stellar ray theory to describe things like magnetism and electricity and subtle atomic forces to them.

Once you hit the 11th century, the Christian alchemists would go fucking nuts for the idea that all of reality was a trinity of fundamental particles. They would never shut up about that.

I think the hardest thing would be trying to convey the absolutely insane scale of the energy you need to power a device like a particle accelerator. I'm genuinely not sure if they would be able to comprehend something like that, much less try to make one.

[alchameth]

Moreover, an external work, either of the imagination itself or of something else, is an accident which, coinciding with thoughts having been sent out,  makes a motion in external matter, as has been found to be so many [persons], so that therefore, a thing conceived in the soul may go out into the world  into actual external existence, [and] procure the actual existence of the accidents by means of the work, according as the thing  conceived in the soul is thought [to be] possible of fulfillment through the motions caused. There are, however, two kinds of works through which, produced as they ought to be, the thing conceived in the mind proceeds into actuality, namely, the speech of the mouth and the work of the hand. Any word which is uttered from the mouth with the imagination, faith, and desire of the one uttering it, now and  then effects the actual motions of individuals in the world. This has been proven manifestly by frequent experiments. Therefore it is that almost all nations of men cite words which they believe induce motions in some elementary things.

Al-Kindi. On the Stellar Rays (pp. 26-27). Edited by Robert Hand, 1993.