Mistyc way of Sufism

According to Si Hamza Boubakeur "Sufism itself is not a theological-juridical school, nor a schism, nor a sect, since puts itself above any obedience. It’s primarily an Islamic method of inner improvement, of balance, it’s a fount of fervour intensely lived and gradually ascending. Far form being an innovation or a divergent way, parallel to canonic practices, above all it’s a risolute march of a category of privileged souls, captured, thirsty of God, moved by the shock of His Grace, to live only for Him and thanks to him inside His law meditated, interiorized, proved”. Again according to Si Hamza Boubakeur the components of sufi doctrin are: total love of God; gnosis, which getting over detective and incomplete intellectual knowledge directly unites the sufi to divine, so the certitude of His existance and of impossibility to understand Him with human forces alone; the intuitive knowledge achievement; the Mystic ascent thorugh a series of  states and stations, integrated by remembrance of God and ecstasy.
The path which a sufi follows is made of ten stages, each of them having ten learning-understanding stations, for a total by consequence of terms-representations remembering the thread of the path to follow. Each of them has corresponding verses of Koran to lighten its values. In this way the sufi reaches seven subtle grades emblematically corresponding – according to Simnani’s description – to seven great prophets.
The ten stages are: beginnings, doors, behaviours, virtuous habits, principles, valleys, mystic states, sanctity, reality, supreme abodes.

The seven grades

In the descending arc, form macrocosm to microcosm, from divine to soul, are divine essence, divine nature, the world of informal, the world of imaginal, the world of spiritual perception, the world of forms, the world of nature and human being.
In the ascending arc, that which sufi performs to get from self to God, the seven evolutive grades are simbolized by seven prophets and by relevant descriptions of Holy Koran. The matrix of the body, in acquiring an embrional matrix of a new not physycal form, is represented by Adam.

Second grade (vital sense) corresponds to animal spirit, or psyche, field of struggles as proved Noah with his people.

Third grade (heart) is that of spiritual heart, pearl inside the shell, comprehension of authentic self at embrional state. This spiritual self is simbolyzed by Abraham, since Abraham was close to God.

The fourth grade (limit of overconscious) is the Secret, the point of overconscious, of spiritual monologues as those of Moses.

Fifth grade (the spirit) is the noble reaching of spirituality, as divine otherness, and is David of existing.

The sixth grade (inspiration) is properly oneself receiving of inspiration, and is symbolized by Jesus, beacuse was Jesus which announced the Name.

 Seventh grade (the Truth), that of last one subtle organ, activated at the end of this path, corresponds to divine centre of Being, to ethernal Seal, to transcendent and immanent reality of every human being, and is symbolized by Prophet Muhammad (S.a.S.), since he was the Profecy Seal.

 The seven colours.
Each of these seven stages of the journey has his relevant color, which corresponds to light color which the sufi sometimes sees during the dhikr (remembrance). Seven colours are, starting from the base: black, grey, light blue, red, white, yellow, black light, emerald green.

 The seven symbols
The seven grades have relative symbols, whose study and elaboration during sessions helps its comprehension: sound, light, number (geometry, construction, golden section), letter (secret meanings of names, grammatical construction), word (dhikr, Names of God, Holy Koran), symbol, rythm and symmetry.

Anyway, this brief description is imperfect and limited. Describing the journey step by step is not enough to express what experienced and its actualization. So we resort to other terms, to define an acquired psychic reality: states, stations, presences.

Ahl (plural ahwâl). Pivot moments, transitory. As a metaphor they could be so described: "The terrain hit by sound is itself undulatory movement. The wave is the measure, rhythm comes out from tones’ combination along this wave [...]. Tones are divided by measure, regular or not regular; they can fill it rapidly following one another, or on the countrary leaving huge empty intervals. Sometimes they tie up in bundles themselves, sometimes they space out themselves [...]. Due to this reason of freedom in dividing and priming, tones can give to the basic form, constantly sinuos, a noble profile, continuosly different. [...]. These tone’s games along the sound wave, this self-modelling of the wave substance, coincidence and opposition of these two components, their reciprocal tension and their mutual continuous adaptation, here what we call, in musica, rythm. Tone’s ripetion has a double aim: to satisfy needs of simmetry wich pretends to be fulfilled, and to play role of connection in the amplification chain. Spritual states and music tones, which costitute varying and unpermanent qualities pretending to meet, or a place, where get down to modify the rythm, are symbolically expressed by human works of art”.
Spitual state itself is complementary to the meeting moment and to the inverse of stability. It translates multiple indescribable, unitary, emotions, whose seating is soul; it’s mutable and permanent at the same time, since search is struggle but mysticism is quiet.

Maqâmat. Spiritual stations, are definitively acquired conquests. They have both an active and a passive one attitude: introiection/dilatation; union/separation; sobriety/drunkennes; annihilation/total subsistence; presence/absence. To be in the world but not taken by world.

Hadrat. The presences. For sample multiple realities of calligraphy. It’s the complete human being, âlInsân âlKâmil.

 Testo di  Gabriele Mandel, traduzione in inglese di Massimo Failoni