This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space. / iv, 195 leaves ; 29 cm

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This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)

This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)