Dismissed as ‘mysticism’ by many, and therefore unclean, it is tolerated but not encouraged by worshippers of Kheyesa. Practicers of Sufi, called Fakirs, do not worship gods (although they do not deny their existence) but instead worship something called “meticalos”, which means “the power of the world.” There are many schools, and some are dismissed by others as confused or incomplete. Sufi teachers say that trying to mix schools is foolish and dangerous. Fakirs can often by recognised by their patchwork robes and ascetic lifestyles. The main schools of Sufi are; Dervishes - who practice magics with weapons, Djan - who summon and control the mysterious Djinni, Zoroastrians - who study the power of fire and the lowly Tourdalan - who work with the animals.
Sufi Ibn Massarah, the sun is not only in the centre of the six known planets - Mars (al-mirikh), Jupiter (al-mushtari) and Saturn (az-zuhal) being further away from the Earth (al-ardh) than the Sun (ash-shams), and Venus (az-zuhrah), Mercury (al-utarid) and the Moon (al-qamar) being closer - but beyond the sky of Saturn is situated the vault of the sky of the fixed stars (falak al-kawakib), that of the sky without stars (al-falak al-atlas), and the two supreme spheres of the 'Divine Pedestal' (al-kursi) and the 'Divine Throne' (al-'arsh), concentric spheres to which symetrically correspond the four sub-lunar spheres of ether (al-athir), of air (al-hawa), of water (al-ma) and of earth (al-ardh). Thus is apportioned seven degrees to either side of the sphere of the sun, the 'Divine Throne' symbolising the sythesis of all the cosmos, and the centre of the earth being thereof both the inferior conclusion and the centre of fixation.
It goes without saying, that among all the spheres of this hierarchy, only the planetary spheres and those of the fixed stars correspond as such to the sensible experience, even though they should not be envisaged only within this relationship; as to the sub-lunary spheres of ether - which do not signify here the quintessence, but the cosmic centre in which the fire is re-absorbed - of air and water, one should rather see a theoretical hierarchy according to the degrees of density, rather than spatial spheres. As for the supreme spheres of the 'Divine Pedestal' and the 'Throne' - the former containing the skies and the earth, and the latter englobing all things - their spherical form is purely symbolic, and they mark the passage from astronomy to metaphysical and integral cosmology: the sky without Stars (al-falak al-atlas), which is a 'void', and which because of this fact is no more spatial, but rather marks the 'end' of space, also marks by that discontinuity between the formal and informal; in fact this appears like a 'nothingness' from the formal point of view, whereas the principial appears like a 'nothingness' from the point of view of the manifested. One would have understood that this passing from the astronomic point of view to the cosmological and metaphysical point of view has in it nothing of the arbitrary: the distinction between the visible sky and the sky avoiding our view is real, even if its application is nothing but symbolic, and the 'invisible' here spontaneously becomes the 'transcendent', in conformity with the Oriental symbolism; the spheres of informal manifestation - the 'Throne' and the 'Pedestal' - are expressly called the 'invisible world' ('alam al-ghaib), the word ghaib meaning all that is beyond the reach of our vision, which shows this symbolic correspondence between the 'invisible' and the 'transcendent'.
Post je objavljen 28.09.2007. u 17:19 sati.