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ŧsf‚vƒ@ìXøg~„c]Å �æ]‡ôµ†qf†ñnØ �ZÑZtÞ[Z−+zg�~Æg‚á 2DZk�»Z"mtì��V�~gTƒñÌÄÆuZ|[ZÖgÐŒÛdF+cZ�ÒyZ(gHY@ìXZ0#Æu®Zzg�ZÑZtÆg‚bZkÅúÒ{VB�XjZáÆa

ÔDz+Ô{~™ÎÔéZy3731X ÚrÛçÂäÿÚ’ßË^l�nî]�†]Ñ �&À�/õ GG3- Baal-i-Jibreel, or Gabriel's Wing, is like an Amazonian rainforest: you

discover things on your own, you discern patterns amid chaos and you mayname each new species, for the poems often defy conventional categories.But no matter how you make your way through this linguistic rainforest, youcannot miss the point that Nature is not an object. It is a presence and a keyplayer in the making of the Perfect World.

ƒÃw™hec��Äñ~:Mä0ñZkÃåZq©¯1™,ÔZkÃZq¦k6¯ 4D1™,ÂZy�áYZvz{™~MYñÇXZ¤ZkÆ!z��:MnÂÌZk»fztaZƒYñǪ�N¢Ì¹¸WqƒCìÔz{™~:ÌMñÂZqi0{m¾qw:ªƒðqÐaZƒY@ìÔZkÃfztë�ÔÂ�Zq�ðìÔZk»*xM\Ã7¥xÔ3àÂM\Ã*x¥x:ƒä»(Z

vy7ƒZÔZk§bfztaZƒÇX5- What is Symbolism? The answer to this question has been known to change

altogether a man's life; and ignorance of it can reasonably be said to haveproduced all the gravest problems of our times. Symbolism is the universallanguage of the Sacred, of Religion, art, ritual, liturgy and higher poetry.

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7- While Iqbal's cotemporaries were lamenting the state of the world with itsshaky institution and rudderless situation with the dominant mood ofmelancholy, without suggesting a viable alternative, Iqbal had a message ofhope. The dominant mood of Iqbal's time was "A desperate search for a

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pattern." The search was desperate because it seemed futile to look for apattern in reality. In the late stage of secular modernity, when Iqbal ponderedover the problems of his age, melancholy had become a collective mood. Itcould be termed as one of the major concerns of Iqbal at that time.Melancholy used to afflict individuals who felt rejected and exiled from thesignificance of the cosmos. By Iqbal's day it had turned into a cultural maladyderiving from a world that has been drained of all meaning and which hadcome to cast doubt on all traditional sources- theological, metaphysical, andhistorical. In terms of its mindset or worldview we presently live in what hasbeen called the 'Age of Anxiety', and Iqbal, feeling the pulse of the times,looks beyond symptoms to find the prime cause.

�ßv¯*eT�z{ZÝÃå holistic view Zkæs»g8̶î MM�ZzgZkÃ�Zq 8Dz{å origin cideal 7¯cYYT~ world view ~gn�ÔÃðZ( transcendence

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Ë¿»ZL[Z+ÑwÆizgÐËñgÄÃgZÓgZ„6ÑäÅÃÒ™*Z(„"Î�ì6Ë¿»^;¶Ã.wÆe«Ðgz)cÑlÆ*iug3VЋ}~ß™*X

Ô6zW-ŠÐ²Ô‚]ò;îkуgÔ0002YÔm54D44Ô( �†|e^Ùqf†mØ )11- In Iqbal's view, Modern Westerners, forsaking clear thinking, allowed

themselves to become so obsessed with life's material underpinnings that theyhad written science a blank check; a blank check for science's claimsconcerning what constituted Reality, knowledge and justified belief.This was the cause of our spiritual crisis. It joined other crises as we enteredthe new century-- - the environmental crisis, the population explosion, thewidening gulf between the rich and the poor. The crisis that the world founditself in as it swung on the hinge of the 20th century was located in somethingdeeper than particular ways of organizing political systems and economies.This is how Iqbal perceived it. In different ways, the East and the West weregoing through a single common crisis whose cause was the spiritual conditionof the modern world. That condition is characterized by loss- the loss ofreligious certainties and of transcendence with its larger horizons. The natureof that loss is strange but ultimately quite logical. When, with theinauguration of the scientific worldview, human beings started consideringthemselves the bearers of the highest meaning in the world and the measureof everything, meaning began to ebb and the stature of humanity to diminish.The world lost its human dimension, and we began to lose control of it.Endless progress through the technological application of continuousscientific discovery-- - this is what modernity's scenario comes down to. It wasfounded on the illusion that the scientific method was omnicompetent. Iqbal

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had the perception that it was inevitable that sooner or later it would bumpinto reality-- - in this case, history. And it did, in Iqbal's day, with a vengeance.

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19- I have conceived the Ultimate Reality as an Ego; and I must add now thatfrom the Ultimate Ego only egos proceed. The creative energy of the UltimateEgo, in whom deed and thought are identical, functions as ego-unities. Theworld, in all its details, from the mechanical movement of what we call theatom of matter to the free movement of thought in the human ego, is theself-revelation of the 'Great I am'. Every atom of Divine energy, however lowin the scale of existence, is an ego. But there are degrees in the expression ofegohood. Throughout the entire gamut of being runs the gradually rising noteof egohood until it reaches its perfection in man. That is why the Qurandeclares the Ultimate Ego to be "nearer to man than his own neck-vein". Likepearls do we live and move and have our being in the perpetual flow ofDivine life.

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25- Iqbal relates his vision that transcended identities to the basic question "Whatdoes it mean to be human?" For what is a human being? A body? Certainly,but anything else? A personality that includes mind, memories, andpropensities that have derived from a unique trajectory of life-experiences?This, too, but anything more?Some say no, but Iqbal disagrees. Underlying the human self and animating itis a reservoir of being that never dies, is never exhausted, and is unrestrictedin consciousness and bliss. This infinite center of every life, this hidden self,is no less than the Godhead. Body, personality, and this infinite center- ahuman self is not completely accounted for until all, three are noted. That wasIqbal's fundamental position.Iqbal recognized that this hidden self, the Infinite within, is called by manynames but all point to a single Reality. Hindus call it Brahman that is "End ofall love-longing.", vouchsafing the "unshakeable deliverance of the heart" inBuddhism which Christianity terms as "Beauty so ancient and so new," forthe jews it is "Eternal" which, in Islam, is "closer to us than our jugularveins."

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