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Duhovni put u iluminističkoj filozofiji

UDK 1 Suhrawardi

140.8

Šejh Šehabuddin Suhrawardi je filozof i arif u kojem su se sjedinili mudrost, spekulativna spoznaja i praktični irfan. U njegovoj filozofiji spekulativno je s praktičnim toliko isprepleteno da se onaj koji nije prošao duhovni put ne može nazvati mudracem. U njegovim pisanim djelima postoji cjelovit prikaz osnovnih supstanci duhovnog puta, duhovnih postaja počevši od postaje buđenja pa do postaje fenaa (poništavanja u Bogu) i povezivanja sa Svijetom svjetlosti. Čovjekova duša od svjetlosti zarobljena je u svijetu tame i treba se vratiti svojoj iskonskoj domovini. Na ovom putu duhovni putnik treba se osloboditi veza s tamom i čvrstom voljom i pouzdanjem u Izvor svih svjetlosti te, pod sjenkom uputa duhovnog vodiča, predati se asketizmu i borbi s dušom kako bi doživio slast sjedinjenja s Uzvišenim i doputovao do planine Kaf. Suhrawardi svoja zapažanja u vezi s duhovnim putem iskazuje kroz primjere, metafore i alegorije. Kroz razgovor, koji nekada vodi on lično a nekada duhovni putnik, Suhrawardi pojašnjava instrukcije sljedbenicima njegova puta simboličnim jezikom. Njegov duhovni put i nije toliko poznat i upravo njegov metod opisivanja duhovnog puta otežao je razumijevanje njegova sistema. Međutim, sagledavajući njegovo cjelokupno djelo, može se doći do temeljnih odrednica njegova duhovnog puta.

Ključne riječi: sejri soluk, duhovni put, hikmet išraq, iluministička mudrost, Suhrawardi, spekulativna spoznaja, fenaa

Abstract

Spiritual journey in the Eastern Philosophy (irfan in hikmetu ishrak)

Madžid Sadeqi and Razije Urudži

Shaykh Shehabuddin Suhrawardi is a philosopher and an arif, who subsumes wisdom, speculative knowledge and practical irfan. In his philosphy, the speculative is mixed with the practical to such extent that the person who has not undertaken a spiritual journey cannot be called a wise man. His works include a complete overview of the foundamental substances of the spiritual journey, the spiritual stations, starting from the station of awakening, all the way through the station of fenaa (annihilation in God) and connection with the World of light. Man’s soul made of light is captured in the world of darkness and it needs to return to its primordial homeland. In this journey, a spiritual traveller should be liberated from the links with the dark and strong will and reliance on the Source of all lights, and, under the shadow of guidance by a spiritual guide, needs to surrender to asketism and struggle with the sould, in order to reach the relish of union with the Divine and travel to the Kaf mountain. Suhrawardi expresses his observation about the spiritual journey through examples, metaphors and allegories. Through dialogue, which is sometimes led by Suhrawardi himself and sometimes by a spiritual traveler, Suhrawardi reveals instructions to the followers of his journey in symbolic language. His spiritual journey is not much familiar, while it is his method of describing the spiritual journey that has made the understaning of his system more challenging. However, by taking into account his work in its entirety it is possible to reach the foundamental characteristics of his spiritual journey.

Keywords: sejri soluk, spiritual journey, hikmet ishraq, Eastern wisdom, Suhrawardi, speculative knowledge, fenaa