El-Sheij
Adi Bin Musafiry la redención de Lucifer
Ricardo
Gustavo Espeja
The
incarnation of badly
All
we have suffered, in greater or smaller degree, the existence of badly in ours
personal and collective history, nevertheless its personalización in an
organization is product of a cultural criterion. To thus it indicates Margaret
it Murria: idea to divide the Power between two, good and a other bad one,
belongs to one religion sophisticated outpost and. In the most primitive cults
the deity is in itself the author of everything, or bad or good. The monotheism
of the old religions he is very noticeable, each one of the small establishments
or group of them it has a masculine or feminine deity, whose power is limited
its worshippers. The politeísmo appears with the amalgam of tribes, each one
with its own deity. When a tribe whose God is masculine leagues together a other
than adores a goddess, the union of the towns is symbolized by the marriage of
the Gods.
When
by pacific infiltration a new God moves another old one, it is said that he is
son of its predecessor. Nevertheless, when the invasion is fruit of a war, the
deity of the winners is invested with all good attributes whereas the God of the
won ones is sent to the lowest places and Vista by the conquerors like the
producer of badly, consequently more are feared than their own legitimized
deity. In old Egypt the fall of position of a God stop to the condition
of?demonio? or it is exemplified by the God Setekh (Seth or Seth), that at a
time was as much as Osiris?el giver of the Gods, but soon it was so execrado
that, with exception of the city of their special cult, their name and image
were rigorously destruidos?(1)
When
M. Murray wrote this book in l931 was a concept of linear?evolución? in the
history of the religious beliefs that today to definitively it has been left,
there are no theologies that are?primitivas? that others; all they have the same
level in this social science. Nevertheless, the process of personalización of
badly in an organization within the religious complex describes it with clarity.
A
clear sample that at the present time this reasoning,
vulgarly linear, makes no sense, it demonstrates the evolution to it of the
Jewish theology as the Pathology indicates to Aaron Ross in?The Devil and to it
of History - the demon and the pathology of history: position of the devil in
Hebrew theology was not central, with time, happened to being a mere metaphor of
the inclination towards badly of the human soul. In essence, the Jewish concept
of badly reverted towards the old yahavistica doctrine of God like of Unit,
ambivalent and mysterious?(2)
Pir
Dr M. Othman indicates that with the Sheij Adi bin Musafir enters to the yezida
religion an own conception of God of the Islamismo and with her the sufí
criterion of Lucifer (is worth a explanation, more than of the sufismo in
general, it agrees to specify of tariqá or sufí way that followed the Sheij
Adi). According to the same one it was not conceived that God being infinitely
omnipotente could have created somebody or something permanently opposed its
will.
How
to solve the thorny question of the presence of badly in the world?
On
the matter there is a legend, I do not know if of the responsibility of the
Sheij Adi but that shows very clearly its point of view.
?Tras
its fall, Lucifer, becomes aware from which did and it regrets. During 40000
years it fills with its tears seven thousand great pitchers and with them
extinguish the fire of hell, immediately afterwards, that place of eternal
punishment disappears.
In
as much, that the Izazil or Lucifer returns to its old place in the angelical
circles and is the representative of God in history until the consumation of
siglos?(3)
Badly
in itself it would be, then, a force blinds present within the human beings who
must dominate it.
There
is no a yahavistica reminiscencia in this argumentation?
It
sounds stranger?
Tariqá
is a this somewhat heterodox exclusive criterion of one sufí and the old
Judaism and contenporáneo?
What
happens then if one of the Parents of the Church, like Zósimo, raises in the
century I SAW of N.E. that the revolt of Lucifer comes from no to
kneel down before
Adam because it only inclines before God, who yes is deserving of all honor and
all glory and not a simple creature?
As
opposed to as much love towards God it indicates Zósimo that must have a
special cult towards Lucifer.
In
such Zósimo case, a Father of the Church, would be a propellent of the
Satanism?
It is evident that no. Because he would not recognize the?antidios? but for an example of love to God beyond all limit, able to arrive at the greater iniquidad?ad majorem Dei gloriam?(para the greater glory from God).
It influenced Zósimo in the thought of the Sheij Adi?
The Abraxas and the Malik Taús
Returning to the yezidas ones, they continued having like God the Malik Taús, is to say to the God - sun (Mithra), that is the giver of all the or but also creator of all badly (Isaiah, 40) like the Hebrew Yawhé (and mainly Samaritan) or perhaps similar to the gnóstico Abraxas.
C.G. Jung in his?Siete sermons to deads? (Seven Sermons to the Deads? it describes to the Abraxas bifronte,en a same organization: the good God and the demon.
Abraxas is the Sun and also the eternal abyss of the vaciedad, the diminished one, the disguised one; of the Demon.
The power of the Abraxas is double.
You cannot see it, because before your eyes this conjunction of opposite powers appears and disappears.
All the saying by Dios-Sol is life.
All the saying by the Demon is death.
Nevertheless, the Abraxas, speaks at the same time with venerable and execrables words, which are of life and death simultaneously.
The Abraxas generates the truth and the falsification, the good and badly, the light and the darknesses with the same word and in the same act.
Therefore Abraxas is truely the terrible Unit (4)
It is really so frightful this Unit?
Or it is so fascinating that it unites the admiration and horror, the repulsion and the love; like?el to contemplate of an angel the face? of Rainer Maria Rilke of?Elegías of Duino?
It is not it much more a personification of badly in one old deity (in old Egypt it was it Seth, in the West the image of the Greek God Bread) or in which it is and calling it demon soon to demonizar people and true human groups and to even eliminate them in the bonfire, the marginalization or gas chamber, less cruel by only the crime of to think different or to belong to a different ethnic group: witches, heteredoxos, librepensadores, Jews, Armenian, yezidas, Kurd, Muslim, immigrants of the subdevelopment, etc. etc.?
It
seemed that the _expression of J.P. Sartre?el hell is the others? demon
complemented itself with?El is the Other.
1. - M.Murray mentioned by A. Ross in The Devil and the Pthology of History
2.
- To Ross op.cit.up supra
3 Encyclopaedya Britannica? Yezidism?
4.
- S.A. Hoeller The Gnostic Jung and the Seven Sermons to the Deads. Cit. By A.
Ross
5.
- Book of Isaiah - Santa. Bible
6.
- Pir Dr M. Othman personal communication
7.
G. Messadié ? El Devil ?
8.
B. Nikitine-Kurdes ET him Kurdistan
A
new synthesis
As?Tras wrote Pir Dr M.Othman well the presence of the Sheij Adi a veil extended on the original forms of yezidismo.?(1)
We have seen in previous notes that the essential of the original yezidismo persists, the forms have changed. It can be seen reading the deuterocanónico book Mishaf Resh or Black Libro whose presumed responsibility is atribuída to a nephew grandson of the Sheij called Adi
Sheij Jasan bin Adi, born in approximately in 1165.
According to Prof. Dr M. Izady?Mishaf is most informative of the yezidas writings, because cosmogonía contains the body of religious his, catechesis, escatología and liturgy? (2)
Let us see his cosmogonía: they?In the principle Mr. God (according to M. Izady the Universal Spirit) created of his precious essence to per it white and He created a called bird ANQR on whose back he placed white per it and there he left it during 40000 years. Soon, the first day, Sunday, created a called angel Izazil (Lucifer), is the Malik Taús (the Angel Peacock), the head of all. Monday created the Dardiel angel, who it is Sheij. Tuesday to Ishrafael, that is the Sheij Shams. Wednesday to the angel Miguel, who is the Sheij Abu Bakr. Thursday created the Izrael angel who is is Sajidin. Friday to the Sammael angel, who is Nasir Al-Din. And Saturday created the Nurael angel who replaces the Malik Taús to who put over all.
Then it created the form of the seven skies, the Earth, the sun and the moon. At that moment and accompanied by its angels it took per it and it gave a great shout, after as per it one was divided in four pieces. Mr. God made flow water of its interior and this formed the sea. The world was round and without no separation. Gabriel with the image of a bird created to the angel, in whose hands he placed the four Earth cardinal points.
Later he created a boat in which It sailed during 30000 years, later came and lived in Lalish, that is the name of a mountain. He sent one exclamación and the Earth became, which still is shaking. Then, Gabriel ordered to him to the angel that he gathered two pieces of the one of white per it. To one it placed it underneath the Earth and to the other in the door of the empyrean, between both it placed the sun and the moon, with fragments of per created it the stars that suspended in the firmament for their decoration. And it created the fruit trees and plants on the Earth and mountains in order to embellish the planet. And it created a throne on other trono.?(3)
The creation of the yezidas ones and after the humanity
Following with the story of the Mishaf Resh or Black Libro we will see the creation of the yezidas ones like separated of the humanity. Mr. God (the Universal Spirit according to M. Izady) descended to the Earth Santa and Gabriel ordered to him to the angel who brought land of the four corners of the planet, mixed it with the four elements: earth, air, fire and water. To the creature it equipped it with a spirit who removed from his own one to be able and he called it Adán?(4)
Eva was created when Mr. God ordered to the angel Gabriel to him who did it from the left rib of Adam. Having observed that the animals male and female were united to reproduce, they concluded that they had to make the same to begin the human species.
Nevertheless, they decided to make an examination: each one put its seed in a jar which were sealed by nine months. When they opened them in the jar of Adam there were a girl and a boy from those who descend the yezidas ones, whereas in the jar of Eva she had lombrices in state of rotting with a pestilente scent. God let him grow nipples to Adam and could feed the fruit of its seed. Soon it was united to Eva and from her it comes the rest of the race humana.?(5)
As it can be appraised cosmogonía (or myths of the origin as much of the world as of the human beings) yezida has components that approach it to the judeocristiana tradition and Islamic, but, the important Babylonian elements do not have to neglect: a) They are the seven main angels. Remember the seven Babylonian Gods?
b) Created successively in seven days.
c) white per it (an equivalent one to the cosmic egg) it rests during 40000 years and God sails during 30000, until saturating in Lalish. Altogether a cycle of 70000 years, identical to the Babylonian.
d)Si Adam is created well by God and not by an rebellious demiurge like the Babylonian Kingu the materiality persists of its nature and its elevation by?soplo divine.
e) The word like creative vehicle, is to say all the creation is made by the force of the word.
The myth of separated?creación, it is not for anything original, from mapuches of the Araucania (indeed mapuche means?gente of the Earth) until the Ethiopians (God to give form to the human beings it put them in the furnace and first it was burned to him of there come the black, to the second it did not toast too much well is the origin of the targets and third it was with the perfect color: a smooth toasting, the one of amhara) happening through aché (that it means indeed: human beings) all the towns have these myths of origin, remarcando their unicity.
The question is to recognize in the other this quality of unicity and not to denostar them demonizing them.
For that reason between yezidas the conversion it is impossible, before was it because they did not have this legend, although he is not canonical equal is observed.
Being fulfilled exactly what M. Eliade calls?Themain function of the myth? which?es to fix the models exemplary of all the rites and all the human actions significativas?(6)
This can notice in the dietetic prohibitions, we read in?Libro Black? abjured to eat lettuce (cabagge lettuce and by extension cabbage R.G.E note) because al-Josiah names after one of our prophets. Kidney beans and we either do not eat fish by respect to Jonás prophet. Nor gazelles, because one was the ewe of one of our prophets. The Sheij (Adi bin Musafir) and their disciples did not eat meat of volatile, this is in consideration to the peacock (remember that the Malik Taús one imagines with the image of a peacock (the same words mean to Angel Peacock R.G.E note) Also the disciples of the Sheij did not eat pumpkin? (7)
In which it is confirmed that in spite of the new forms the essence of the yezidismo (with its strongly sacramental structure - Babylonian inheritance -, with its chaste sacerdotal one, of Aryan origin and a theology monotheist) incólume stayed.
1. - Yezidism before Sheikh Adi Pir Dr M. Othman
2. - Yezidism an extract of The Kurds, To Concise Handbook by Dr M. Izady
3. - Mishaf Resh Yezidi Source Project
4. - Op. Cit. 3
5. - Op. Cit. 3
6. - Treaty of History of the M.Eliade Religions
7.
- Op. Cit. 3
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