ルーミーにおける fana' と baqa'

抄録

Fana' and baqa' are two of the most important technical terms in Sufism. Fana' is generally defined as “dying to one's selfish ego (nafs)”, and baqa' as “surviving by receiving the divine Life after fana'”. I would like to elucidate how fana' and baqa' are related to each other in Rumi.
In order to attain to fana', it is required to concentrate one's self on God. In this process, the world as that of Multiplicity is regarded as something to renounce. At the moment of fana', God makes one's self die, then there is nothing but God. It is the realization of the Unity of God. However, the symbol of the transformation of a stone into a ruby denotes that the death of the self is immediately the transformation into the fundamental Self. The death of the self, the realization of the Unity of God and the appearance of the Self may take place at the same moment of fana'. I think that fana' is, in principle, or in the most authentic mode, simultaneous with baqa'. But there remains a problem. Though most mystics usually feel intoxicated at the moment of fana', some of them may come to enjoy and anticipate such a mysticll feeling termed “hal”. To remain. in hal may be regarded as the false mode of fana', in the stage of which man affirms his self in a wrong way, in other words, he does not die out. Such a man does not open his eye onto the world.
To surpass the false mode of fana' is to become utterly one with God in Love and to enter into the world (baqa'). The return to the world in the attainment of baqa' marks the purest oneness of man with God. Rumi expresses such a pure oneness between God and the man in baqa' by the term of “the One ness with Light” (ittihad-i nur). It implies the two aspects of baqa'; that of the purest oneness between God and man, and that of the so-called “second separation” (farq-i thani). Since one who attains in baqa' has died to his self, baqa' preserves an aspect of fana' in itself. In Rumi, baqa' means twofold; to live the eternal Life, and the survival of the bodily existence. Accordingly, fana' also means two fold; the Non-being of the fundamental Self, and the death of his self. Needless to say, each pair of twofold meanings, respectively, points to the one and same situation.
If we consider the relation between fana' and baqa' from the viewpoint of Rumi's idea of “the New Creation” (khalq-i jadid), both terms are closely related to each other not statically but dynamically. Baqa' means, first of all, to live the eternal Life, and the Eternal is ever the Present or at the Moment, therefore, a mystic in baqa' lives the eternal Life at every moment. That would be possible only by dying at every moment (fana'). Moreover, he does realize such a fundamental fact. In regard to the other meaning of baqa', the survival of the bodily existence, it cannot be continuous. It must be the continuity including the discontinuity within itself. Since a mystic in baqa' realizes the discontinuity, he can experience a new “state” or “present” (hal), which is not like that of the day before, every day.