Corners with Barak
(Places of Power)
Halil Bárcena
The Arabic word baraka, that part of the language Sufism technical and other forms , Mubarak for example, appears in the Koranic text is usually translated commonly by luck, and, well, it is customary to say that someone has baraka when fortune smiles or when you exit gracefully from embarrassment. However, Baraka is more, much more complex than that, you end up no longer, but as an accessory, the bark of the term and the reality that concerns us here.
Some wisdom traditions (the Indians of North America, for example, or the aboriginal Polynesians), closely linked to the intrinsic values of nature have given us that nothing is inert, which beats all that life exists, albeit in different ways tired. And is that the states of being are manifold, without losing sight altered the principle of oneness of reality. These traditions cherish what we might call a sacred interpretation of the wilderness, so that she, as claimed by Frithjof Schuon, serves as both a temple, as divine book. In parallel, says a well-known hadith Muhammadan: "The whole entire world is a mosque." And, since very early Sufi scholars also penetrated into the understanding of the laws according to which everything in existence is connected to all natural and harmonious way, by a proper measure, that the Qur'an means by the term mizan or balance. In nature, everything is what all should be, and nothing else. So, arguably, an almond or cherry are irreversibly Muslims because they are what they are, although the term 'Muslim' would apply to persons . But back to tawhid or the Islamic principle of the unity of being and existence, yes, Sufis as understood and experienced, has much to do with what we are saying. Sufi understanding tawhid implies knowledge of the secret law of the universe as theophany, ie know the law that gives the universe its internal structure. Well, baraka means greater emphasis on the vital force that beats around, almost as if in some places, but also in some people, life overwhelms itself, multiplying their creative and regenerative qualities.
According to Sufi tradition, nature, certain places have baraka, becoming in what has been called "places of power." Thus, certain sources, rocks, trees, mountains, think of the Catalan Sierra del Montsant, without going any further, named the 'Holy Mountain', is quite explicit, have a baraka so powerful, and despite the redundancy, since baraka is power too, as we shall see in the next line, which makes them well placed to penetrate and have left why they are the two characteristics that contain the word baraka, namely Qudra or power and rahma or mercy. Indeed, this is a corner baraka, a space where life is shown with a single power, power for good of course, while all the mercy pours, friendly and protective, that is capable of. Therefore, u n place of power is not a pretty site no more, but a corner whose beauty, made of power and mercy, shocked. Hence, in a corner baraka man feel welcome, secure and, therefore, in peace. It also feels strong, renewed and regenerated by forces only in one place so you can beat intensity. For example, in an urban environment, surrounded by elements that are very noble, to say the least, such as concrete, plastic and asphalt, everything we are telling is unthinkable and impossible. However, a condition required for the baraka a place of power will be operational: that man is emptied of itself. And is that only those who live to himself as nothing can fill the whole of the divine power that emanates from the corners baraka.
As Frithjof Schuon said, American Indians also the notion of 'power' is crucial. PRINT in Schuon: "The universe is a fabric of powers emanating from a single underlying power and omnipresent, yet impersonal and personal. The spiritual man among the Indians, is attached to the Universe or the Great Spirit for the power cosmic-pervasive, the man, purify, transform and protect it, he is both priest, hero, magician around him, like these powers manifest through the spirits, animals, phenomena nature "(1).
In the field of Sufism, as I have advanced above, some people also have baraka, why are the natural center of attention, which does not obey any effort to influence or runaway vanity, but to the natural magnetism that power, wisdom and beauty of Sufi soul of exercise performed in emptied hearts and minds unprejudiced. And in the presence of one who is touched by baraka authentic seekers are light and peace. That is the profound meaning of darshan or satsang Hindus, that is, the sight of a holy man or the attendance of people with strong spiritual descent, respectively. Or Sohbet of dervishes, ie the encounter either personal or collective a Sufi master. Needless to say, baraka operating in some people has nothing to do with either the wit or charm, we are moving on a level of significance much higher and deeper, but no less natural. Either way, the truth is that traditional Sufism is often regarded as the baraka but the protection is not the sky pours on some select few, since the baraka is not a social democratic, or something that can obtained based on personal volunteerism, such as wealth, but rather is a free gift that gives life to whom you want, such as intelligence or the odd skill. Well, so far we have referred to the Sufis who have baraka, but it is not just a conventional way of talking, because, really, is the man who is poseído por la báraka; no es él quien la posee.
Quien está poseído por la báraka es un hombre de poder, no alguien poderoso; y ello se atisba en su palabra, que irradia fuerza y, al tiempo, es sanadora, en la medida que brota de las mismas entrañas de la naturaleza. El walî, el amigo íntimo de Al·lâh, otra forma de referirse al sufí realizado, es, a la manera del indio descrito anteriormente por Frithjof Schuon, alguien a través del cual la vida se muestra en todo su esplendor. Es una suerte de mediador, vacío inside of both mental and passion devices that limit and compromise the internalized contemplation of reality, who knows the hidden meaning of things or Ma'an and those of the real links that are imperceptible to the vast majority of humans . And is that the inability of humans to reveal the divine signs printed in existence is an undeniable fact, especially in this age of lazy mood, offset vital and moral relativism. not all the same and all are equal. We are, indeed, to human law, but by no means to spiritual law, as it were, since they are not the same thing that the wise fool, the blind who looks or the selfish and detached. Let us without funnels, in no way are the same who has no ear for music to spirituality, insensitive to the things of the spirit, who lives in and for him.
But, back to the subject matter deals with the baraka, that what we have said, is not tied to personal effort but the free gift, which does not exclude the possibility theurgical, ie man to cooperate actively in a healing and saving theurgy, spiritually speaking, using precise - of course, no magic! - of certain rituals, dances, for example, sacred objects and symbols that act in the manner of media or devices through which people would overflow heavenly graces and fluids, to call in some way. That is, without going any further, the sense of taste first and last Sufi go to corners of nature with baraka , places of power in which life is said so multiplied, as elsewhere. Thereby mimicking one of the practices of Muhammad, the prophet of Islam, who used to be lost in natural areas especially graced and blessed by the baraka. by his biographers, we know that the Prophet spoke with rocks, trees and animals. Everything to him was a really lively. To the extent that the Prophet llegó a ser lo que en verdad era fue capaz de hablar mantiq at-tayr, el lenguaje de los pájaros, que es, hoy, para la gran mayoría de las personas una lengua muerta. La tragedia es que dicha lengua es la lengua del espíritu, es decir, la de la vida.
0 comments:
Post a Comment