Main Characters of the Shuhūdīyah School

Before any speaking on symbolism of Sufism whether in Shuhūdīyah or Wujūdīyah forms, it is necessary to note main structure of their languages. We can summarize the various aspects of Shuhūdīyah language in the three major topics. [1]

1- Unity of the Witness and Object of the Witness

For Vedāntists it is known well as unity between Ātmā and Brahmā, and so for the mystical Zoroastrian orders where they understood real meaning of Mazdā and Ahūra as well as their oneness. Mazdā in the etymological sense means knower, witness, and onlooker and so on. However when Hallāj says, “I’m Truth” (An al-Haqq) what he purpose of “I” is not conditional and individual ego but Mazdā, the absolute Self, pure Subject; or when Rumi call his beloved as he who are “more I than me” he refers to Ātmā (pure Consciousness, one and only Self) and not jīvātmā (mortal ego) in Vedāntist terminology

2- Two Complementary Essences

As it be seen in the previous post there is two opposite, or rather complementary, essences in Zoroastrianism, Spenta Mainyū, holy Soul and Angra Mainyū, unholy Soul; as Guénon says every twin which “appears to be an opposition that is valid at a certain level …”, metaphysically “be a complementarity corresponds to a deeper point of view.” [2]

Ayn al-Qudāt speaks of Ahmad (Prophet Muhammad) as the principle of all guidances (in the path of God) and of Iblīs (devil) as the principle of all digression (from path of God). In the Shuhūdī point of view, Iblīs is not God’s enemy and even it cannot be told that he is human’s enemy; he is doorkeeper of God’s presence only who don’t let self lovers and weak ones to pass away from the door.[3]

 

3- Seven Stations in the Spiritual Voyage

There are two orders of Zoroastrian angels, Yazadān and Amšāspandān (both Pahlavian words are plural). Number of Amšāspandān (lit. Immortals which those are vertical and hierarchical) is six beside one central Amšāspand (singular form) which is very Spenta Mainyū. We can also say, borrowing Islamic and Sufi terminology, which Amšāspandān wherein God say “come down angels (Malā’eka) and the Spirit (Rūh)”, [4] are Malā’eka beside Rūh ul-A’zam (the Great Spirit). Amšāspandān manifested in macrocosm, for instance Xurdād in waters and Amurdād in plants. Forby macrocosmic appearance they can be manifest in the human spirit. Therefore, we can speak of them as seven stations (maqām) in the initiatic realization and it is basic of all topics on seven stations, which among such writings Attār’s Mantiq u-ttair (Conversation of Birds) is well known but Ahmad Ghazālī’s Bahr al-Haqqīqa (Ocean of Reality) is best and deepest in the kind.

 

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1- Foundation of this writings is some Perennialist and traditional studies (Javīdān Khiradī) that Dr. Bābak Ālīkhānī teaches at the Iranian Institute of Philosophy.

2- Guénon, René, The Great Triad, Trans. Henry D. Fohr, p 14, also see Symbolism of the Cross, Ch. 7.

3- Ayn al-Qudāt, Tamhidat (contrivances), ed. Afīf Osseirān, p. 228.

4- Quran, 97:4.

Tags: Ahmad, Angra Mainyu, Iblis, Mazda, Seven, Shuhudiya, Spenta Mainyu, Twin, Vedanta, Witness