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IT ‘S POSSIBLE A PRIMORDIAL TRADITION IN MYSTIC ?

BY RICARDO GUSTAVO ESPEJA

René Guénon wrote that there’s a Primordial Tradition their access is through a direct relation between human person and Divinity and all others customs and traditional belief’s confluent with her. That’s a translation of an original Sufi principal and the Muslim Tawhid (the Islamic doctrine of Unity) a heedful opinion but I don’t agree with him.

Tradition means transfer from Latin tradere, thus, is the unique sign of a group in their historical way. Maybe, there’re some symbols with an apparent coincidence in the form even in the manner if it’s a ritual or a custom but the meaning is different not only in the origin also in the essential meaningfulness example: the Greek cross present in Aboriginal peoples of America an icon that you may find in the Sioux of North Western prairies to Mapuches of Argentina and Chile, so it’s the universal emblem of Christendom.

What means that ?

Are American Aboriginal peoples Christians “avant la lettre” ?

No, because for them the sense of a cross is represent the “axis mundi” (world’s axis) the encounter point of divine and human world and the way between both.

That’s the significant of an American Primordial Tradition ?

No because the deep reason of both worlds differs in theological and historical concepts for ones and another.

What’d be happens if we analyse a single phenomenon such as mystic is possible thought in a deep correspondence between purposes from origin to boundary.

THE MYSTIC LOVE

Theresa de Avila an extraordinary woman she might unit contemplative thinking with productive action “when we pray really pray and in time of cook we’re in a genuine cooking” describe with these words the desire and detachment of self that mystic unity

has.

“I love Thou

Nor for fearsome inferno

Nor for heaven promised.

Mine Happiness is Love Thou

Pyre

Preferred than Thy absent “ (1)

Nine centuries before Rabi’a al Addawiya (721-801 A.C) wrote :

“ I love Thou

In two love sense

One interested love

For mine happiness

And love (perfect,

I wish give Thou )

This that Thou art

worthy !

In love for mine

happiness

Mine concern only

In Thou thought

Rejecting everybody

And everything

The another love

(for Thy good)

Thou’rt worthy

Mine covet is

That Thy veils

will fall

Thus

I might see Thou !

Nor glory for mine

In one or another

love

Oh !

No !

Praised art Thou !

For this than that ! (2)

She was slave but achieved her freedom , played flute and danced too. At the beginning perhaps (there’s not a certitude ) she had a sinful way of life or not very pitiful at least, nobody knew the circumstances of her conversion but for common people of Basra she was protected by Angels even a saint. She was the “founder” of the Chant for Divine Love , about her works remain only few fragments but the seed sown by her is a fruitful tree , nowadays.

The following pray has a narrow relation with Theresa de Avila’s writing and with all Mystic tradition “ I love for Himself, for Thy beauty and glory, no for me for Him only”

An antique religion such as Yezidism (circa 40 centuries) shown a similar pattern of thinking read the abridgement of one of their Religious texts (Qawl)

“ Look is unsafe

And heart vexed

The Sovereign in

In their Throne

Eyes cleared

And heart

Vivified.

But tongue

Demand for

Self.

Oh !

Thou tongue !

If I might pill

Out of thy roots” (4)

Finally what’s a Mystic?

Stephen Crissold asked with these words “We may describe a mystic as an loved for God. Because God’s essence that she/he achieved contact is Love; a fiction like that kindle a flame of Love for God and all God’s creature in their soul “ (5)

1) Wisdom of Spaniards mystics S. Crissold

2) Sufismo by Jean Chevalier

3) Op. Cit in 2

4) Dr. M.Othman “The relations between Sufismus and Yezidism” in Denge Ezidian

5) S.Crissold op.cit.

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