Audio file: https://drive.google.com/file/d/0B-I-... -------------------------- ------------------------------ ... How do we know that the other has a brain, emotions, soul and intelligence. Especially in our time, which has become the age of computers. Of course, we are all human and we have things in common. If you think scientifically that there is a solution, it is not. Rumi does not take a philosophical step in this topic, but he gives us an answer to this question. Pay attention to that sea of ​​water that I said, the spirit world is like the sea and our body is like the boats that float on this water and the originality is with the water of the sea and these boats are on the water, so the waters are all connected and before We see each other's body, we see each other's soul. When I look at you, I know your soul before your body. I recognize your soul from your body, not your soul from your body. This is a very strange word and you should hear it from a mystic, but it is an important word because it is a solution to a point that does not have a very clear solution. How do I know that there is someone like me in this world because we communicate through spirit? We disturb the ships, our eyes are dark and we are in the clear water, you fell asleep in the ship and saw the water. In the water, the water is the water. Who drives it? The soul is the soul. Who calls it? They know each other and confront each other. Elsewhere, Rumi says: People's souls are connected wherever they want to be. This is the clear word of Rumi. ... I said a point last week that contrary to what we imagine, the world is not filled with matter, but the world is filled with spirit and soul, and matter is the foam that fills the surface of the soul, it is the boats that float on this sea of ​​life. It is fluent. Mr. Thomas Nigel, one of the professors at Harvard, has a book called Mind and the World, although he does not believe in the existence of God, he believes that the theory of evolution and neuroscience do not explain two things, one is consciousness and the other is morality. The solution is not to offer soul and soul. He says that matter is living and has consciousness, the same matter that we say is unconscious, with the same limited consciousness it has, has advanced the world and history to such an extent that it has evolved to such an extent that it has reached these living beings like us. But listen to Molvi, without going into these arguments, he considers the world to be a sea of ​​life, not a sea of ​​matter. ... These are the realizations of a mystic that a person is a two-story building. Are all people like that? I don't think Rumi insists on this. Do all people have a speaking soul? I don't think Rumi has such an opinion. The reasons given by Mulla Sadra for the existence of the soul is the perception of universals that a person can perceive universals. You see, the late Allameh Tabatabai was a great philosopher of Islam. At the end of his life, he said, "I can only understand the generalities." So if the perception of universals is so difficult that a philosopher reaches this level at the end of his life, what should we say? And if the reason for the existence of the soul is limited to the perception of universals, then who else has a soul in this world? But if it is based on soul and spirit, the problem is that we first separate the soul and the body and make two things, and then we want to connect these two somehow. It used to be one and there was no need to connect them somehow. The most difficult problem for philosophers was the relationship between soul and body. ... the most important thing is to have a correct idea of ​​the relationship between the supernatural and the natural. Rumi tells us that when you are in a dream, you go to yourself and you talk to yourself. A person has many layers of existence, so one layer of him talks to another layer of him. ... If you want to consider the ratio of the supernatural with nature, consider the ratio of time with the world of nature and matter. Second, we do not know the mechanism of anything in this world. What we know is just a series of sequences and symmetries. We do not know how things are, this is what Hume and other philosophers of naturalism say. If you accept Rumi's statement that there is a soul, don't get stuck in the dilemma of what mechanism the soul works with the body, we lack this mechanism everywhere and nowhere. If you think that they show us something more than confrontation, sequence and succession in science, you are wrong. We do not know with what mechanism these two work together and we do not need to know and apparently it is not possible to know. We do not know the mechanism of anything in this world. We get smaller and smaller and we know more steps, but the more we know, we come across new symmetries and sequences. Rumi says: An important difference between the soul and the body is that the body is with a bag and with quality, but the soul is without a bag. Degraded soul, imprisoned in a sunny bag, incarceration of the int complex, in a sense, attributes formlessness to the soul and formification to the body. ----------------------------------------------------- ---- Source: Maulana Jalaluddin School of Rumi Commentary on Masnavi - First Book - 10th session by Abdul Karim Soroush