Monday, November 28, 2011

The holiness of God and the names

Amazing description of the return trip as the Gnostic Najm al-Din Kubra. This time, no mountain of Kaf, no journey with Khidr Nâ Koja Abad to a single station and not states, but a journey through the realms of names:

"From Tirmidhi, Najm al-Din Kubrâ takes up the idea of ​​path names of God. The trip to the holy names of God. Each name is in fact a universe in itself constitutes a kind of kingdom with his government, laws, etc.. The path names is like moving from a region to another hidden world, which offers the prospect of a visionary geography, however, that Najm al Din Kubrâ does not carry too much. "

Each transition from one realm to the other gratifies the traveler of new knowledge, without losing the baggage accumulated in its earlier stages. But all this has a purpose, which is not the same for all: to find the kingdom of his own name, then find the governorate of his being, as in the rise of Paradise, Dante sees each chosen soul of limitations the degree to which it is, the more it belongs (but I do remember that there is, in Dante, an idea of ​​predestination?).

"The mystic is known to cross the kingdoms of the names in order to acquire the knowledge and modes of being. The saint received the name that corresponds to each station it passes to the station that corresponds to it to say that God has intended to advance upon giving capacity. When the mystic has reached the station known to God, he stands before God as the name it was given, and its proximity is the name with gasoline. The saint is one who stands in the apudséité by name, and who had completed his journey. "

Referring to the Pole, who traveled all the names:

"The acquisition of the names may be total. A saint may be required to travel from name to name, as to be invested with all the names. He was the prince of the saints, says Najm al-Din Kubrâ , by taking Tirmidhi, but again the idea of ​​the sanctity of the seal that immediately invokes wise to qualify this prince of the saints. He who has acquired from each name to go to the kingdom of divine loneliness . This happened at that point no longer has to travel, since it is already in apudséité. "

Nevertheless, when the saint went to the end of his trip and stopped at the station's name, now here's the turn of the attributes:

"For Najm al-Din Kubra, where the saint has achieved the name belongs to her and that he holds in his station with God adds yet another distinction. In this station near God takes away the veils of look inside his heart so that it reflects the attributes. "

And so, having regained his name, his attributes included:

"In addition to the experience by which the mystic is in his station, performs the stability of his being, is the visionary experience of the heart which is invested by the attributes of God.

At this stage the essence is manifested by the holy attributes that belong to it and re-form the integrity of a broken heart by investing in the spiritual quest of the divine virtues by which it is existing in the true sense and not metaphorical. "

But there is also the ultimate level: that of pure uniqueness, the "people of the theophany" which Ballanfat Paul tells us that "this is probably the solitude divine Najm al-Din Kubrâ evoked by reference to Tirmidhi without explicit. This is also the third degree which Najm al-Din says that one is that when the saint attained. This third level has numerous features including the certainty of vision, the affirmation of the unity, intimacy and reverence, and others on which we will return. One of them is related to the acquisition of names. This is the power to be the takwîn. This power derives from the acquisition of the supreme name by which the saint is heard in all his prayers. This acquisition is a measure of the certainty of the traveler and his knowledge of homes, that is to say, of kingdoms names he crossed and he acquired the practice. "

So immense power, virtually unlimited at this stage. Yet the acquisition of this power is paradoxically the cause of such lack of personal will. He who can no longer want, no longer, no longer, he can only do so by letting him do it-being."Therefore, this power is none other than the concentration visionary by which the traveler has gone through and states his desire to annihilate in that of God, so that what he wants nothing other than what God wants. "

And a saint is an antenna, a receiving means, retransmission, whose task is to be as passive as possible, not to interfere in the act of kun ( fiat ): "In this word stands the secret of the intimate relationship between the light of existentia be created and causality. The saint who is vested with the supreme name is placed in position vector between the two. It is the necessary link between the existence which it participates and to be created on which it receives the power to be. "

Without the Forty, we say that the very structure of the world would disintegrate. If we retain the idea of continuous creation, and if the saint is the "vector" of kun , this is understandable.

"His ascent to God is what allows the lighting, the recognition of the existence of secrecy in which it is being created irreducible. The saint is the divine deposit assigned to man in that it reports the be created at the source. dévioile The reality in itself, since it is this pure well of power between nil and that is the core problem, "the way the world hidden", the pure breath of circular the color of the air that is the tope 'the name of Allah. "

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