Glimpses to a genealogy of sufi heritage in the poetry of spanish american culture

In some of the pages of Don Quixote de la Mancha, the memorable novel that marks the consolidation of the Spanish language, there is a statement that sustain that what is known is silent and after silent forgotten, meaning that normally human being wants to believe that only contemporary presumptions are correct, and that any element that can put in danger such believing is a distortion that tries to confuse him. But often happens also that there is this precise fact or detail -lost in the past and which almost no one remembers - that allows us to glimpse, as from Plato's cavern, in the distance, the real nature of things in which we never have had a chance to doubt, so our eyes can be suddenly disclosed. Fine words in Spanish language are the heritage from the language of Al Andaluz Emirate, that was part of the Umayyad Caliphate in Andalusia. Words like pillow (Almohada), I hope (Ojal), sill (alfizar), are a living proof that one day, christians and muslims shared a common cultural space, and despite the distance claimed by their faiths, they had time to share what the Chilean poet Jorge Teillier has called "a little bit of air moved by the lips-Words / to hide perhaps the only truth: / that we breathe and we stop breathing". As these words say, we live in language, and the past is a privileged witness of that. So, if we retrace the path of languages and cultures, we can quickly realize that the connections between the Sufi wisdom and Christian mysticism are far more than some wants to acknowledge. And since this,

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until the arcane world of poetry, there is only one second that takes us to get to the language of the heart, in wich Sufism and poetry have citizen cards. Even before the coming of Prophet Muhammad, blessed be his name, the spiritual brotherhood of godly men in the world, were already seeking a synthesis between Pythagoras numbers and cosmic dualism of Plato and Aristotle. Before Spain or Islam even existed, these Greeks and Gnostics scholars had the feelling that first Christ was the final synthesis, until they chose the exegesis of Islam to be the seal of the prophets, as it is written en the Qoran. According to the Turkish scholar and writer Edmund Kabir Helminski, "Sufism can be seen as a way of realization in two fundamental ways: One is a path that comes from, and carries to the human consummation, the complete human being. On the other hand it is a path that uses all possible effective means to orchestrate the transformation of a human being. " The act of rebirth, or rather, die and reborn for the Divine, is a path that almost all mystical disciplines share in every culture, and in that sense, the Sufi path is also an expression of human nature hungrier for spiritual transcendence. The traditions of this spiritual knighthood go hand in hand since then, and for the first time in history, Sufism and Christianity become two religions stating the same path, as the Spanish scholars Germain Ancochea and MaraToscano say: "In Occident, knight errantrys ideal is well beyond the physical existence of the knighthood. In fact, Christianity was introduced by military orders that come in contact with Islamic tradition and they spread at the same time of the tradition of the Holy Grail. By contrast, in the Islamic tradition, especially in the Sufism of Iranian tradition (which itself dates

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back to the Zoroastrian tradition), knighthood appears very soon linked to the spiritual path and, as the Sufis say, the birth of their own tradition. Before the appearance of Islam, the tradition of knighthood in the Middle East was preserved only through the training of men to be knights. " Knighthood values include respect for others, the sacrifice of self, devotion, support the weak and the helpless, kindness to all creation and preserving of the word. All qualities that later emerge as attributes of the perfect man from the point of view of Sufism. Islam quickly gained membership of these knights, who worked to found the Sufism on common bases to Islam and knighthood. In the West, the Templar Order inheritors of the rule of St. Bernard of Clairvaux, would have already incorporated some of these ideals. In Chapter XIII of his book "From Bethany, St. Bernard's turns knight faith on words like this, so similar with those from the prophet: "The Lord is my strength, my refuge and my deliverer. And also: "Not unto us, Lord, not us, but unto thy name give glory." According to Alexander Seleukis in his Book of Alchemy "it was in Holy Land where Sufis and Templars found a suitable framework for connecting the respective traditions. There was also, where the charges that culminated in the dissolution of the Order in 1307 began. According to several authors, the Knights Templar held a deliberate brotherhood with Sufis and Kabbalists, being the most known the connection with the order of the ismaelitas knights called assacis that means guardian. On the other hand, we have the testimony of the murcian master Ibn Arabi, known as Sheikh of Akbar, (The greatest of Sheikhs), who was named into the Christian West as "Doctor Maximus", an important reference in the tasawwuf, the

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history of Sufism and, as we will see later, the key master in the birth of some christian secret orders. In 1201 he makes a trip across the south Mediterranean toward the Middle East that took him up to Cairo, Jerusalem and Damascus. Ibn Arabi also formulates the existence of "the sacred pillars", as we can see in his work "Illuminations": "Every Pilar (watad) is a corner of a house: The one that depends on Adam corresponds to the Syrian angle; the one that depends on Abraham corresponds to the Iraqi angle; the one that depends on Jesus corresponds to the Yemeni angle, and the one that depends on Muhammad is the angle of the black stone, this is mine, praise be to God. " In another text of Ibn Arabi called The Truth, it is stated about him: He confused to scholars of Islam, To all those who studied the Psalms, To every rabbi, To all Christian priest. From everything exposed before, we can see that there was and there is a spiritual and initiatory tradition preserved over the centuries, common to all three religions of the Book and that can be accessed with humility and purity of heart. The search is often confusing, as happened to the women who went at dawn to the tomb of Jesus and they did not found his body, and the Angels said to them: Why seek ye the living among the dead? " (Luke 24:5). A few years after Ibn al Arabi described that the four pillars supporting the world, a Christian mystic would have an encounter that would radically change their perception of the

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world the same world that, in turn, would dramatically be thanks to him - renovated. Giovanni Bernardone, best known as St. Francis of Assisi, was in full stage of defining his mission on earth when he joined what is known in the West as the Fifth Crusade. It was 1219, and the third time that he tried to fulfill the biblical principle to evangelize in Holy Land, and when the expedition arrived to Damietta, Egypt, after sharing galley with murderers and thieves who joined the Christian expedition by mere interest, and living for months with the Crusaders that embarrassed him because of their profligate behavior, he asked permission to cardinal pelayo, who headed the expedition, permission for being interviewed by the Sultan of Egypt, Palestine and Syria, known as al Malik al Kamil, who had given samples of being a peaceful and devout man, on having offered repeatedly truces and compensations to the Christians among them even had been the right on the city of Jerusalem. Offers that the selfseeker Pelayo had rejected for his excessive pride and ambition. the historian Donald Spoto tells about this interview between San Francisco and Malik Al Kamil: "The visit of Francisco to the Sultan Malik al Kamil is narrated not only in medieval French and Italian papers about the crusades and Celano's biography, but also in Islamic chronicles. These texts tell that Francis and Lit (his disciple) left the Christian camp in early September due to the headquarters of Al Kamil. When the Sultan's guards saw their arrival, they were confused or by messengers who came to negotiate, or by holy men as their "sufiyya" (Sufis), mystics who were also dressed in rustic tunics with rope tight and begging to survive. So quickly led them to the sultan's presence.

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"The Muslim ruler of Egypt, Palestine and Syria was the same age of Francis, he ran his empire's forces since 1218 and also as Francisco, he lived entirely dedicated to the traditions and the disclosure of their faith. Although he hated war and violence, Al Kamil did not hesitate to call on them to achieve their religious and political aims. Educated by his uncle, the redoubtable Saladin, Al Kamil was an expert in warfare, but he preferred the disciplines of prayer. Five times a day, when he heard the call to worship Allah, he was the first to adopt a more humble position. In addition, Francis was now before a peaceful and deeply religious man who believed in one God. " After Francisco spoke through an interpreter, Al Kamil decided to call their main religious advisors. After hearing the brief account that Francis gave to him about the Bible and faith in Christ as soon as the prayers for peace in the name of God and His son Jesus, the advisors resolved that visitors had to be beheaded in the act by trying to convert them to Christianity. But the Sultan could appreciate the true faith where there was. He admired also the character of Francis, his unconditional surrender to the faith and its blatant disregard for the luxuries of the world. "This time I will go against the law," he said to Francis when they were alone. I will not sentence to death who has come to save my soul, risking his own life. " Finally Francis and his disciple Lit stayed for a week in the court of Malik al Kamil, as an example of interfaith dialogue that even today carries more than a lesson for our times, Kamil finally dismissed him with a pass to Jerusalem and as the historian Spoto said, "although Francis went to the Sultan's camp with the desire to convert him or die trying to, the years immediately after writings reveal that he left there with a completely different attitude. We could even say it was the conversion of Francis himself which was strengthened.

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Francis perhaps saw in his return among Christians that, most Muslims, were Christians who really needed to be become to christianity, but, anxious for material rewards promised by the Crusade, they were not prepared to accept peace. Spoto continues saying that "the blessing of Francis and his prayers for peace of the Lord never been as neglected as in 1219, when his own invocation and the Salam from the Arabs fell on deaf ears among the officers and troops. According to the butterfly effect theory, sometimes more subtle changes have unexpected consequences, and might say something like that went to Westal thought and culture, after this event, the figure of Francis of Assisi. His experience in Damietta allowed him ultimately develops his doctrine of absolute detachment, sine glossa" (without commentary), perhaps mimicking the figure of Sufi: sort of holly beggar who in that moment form the basis of his thought and legacy. The Chilean philosopher Humberto Gianini says that "the legacy (of Francis) was clear: leaving everything, and sine glossa, as true minstrels of God, but the loosening which symbolizes the new minstrel goes even further (as exclusively material ): a detachment of the images and memories that bind us to the world, ways to retain and still have things; detachment of contentious knowledge learned that keeps us in the vain dispute and the desire to excel; detachment of arguments, principles, reasons that hold us in a speech without beginning or end. And this one is principally the interior detachment of which the poverty of the spirit consists and that allows to the jongleur to be a jongleur and to make the heart of the men happy Poverty of spirit that has been blessed by Jesus in the New Testament was also impressed by San Francisco to the Chilean poet and Nobel laureate Gabriela Mistral, who in her poem "La Caridad" she sings to the saint:

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"And so, Francisco, you spent as the moons in its last quarter (...) You discovered a hidden truth: we have no right to give, but To ourselves. Other things are of the earth. " For Humberto Giannini, the importance of Westal thought of Saint Francis was that first meant a rejection of the Thomistic dialectic that prevailed until then. A second consequence was the revaluation of the contemplative life as a link with other human beings. And finally, thanks to Francis, the current scholastic motto since Augustine " Fides quaerus intellectum (Faith seeking understanding) which had helped to build the cathedrals of Christian scholasticism even at the expense of reason, would lead place to the investigation of nature , the merry intuition of the one that talks with the animals, whom preaches of equally to equally, supported by a faith that seeks in external phenomena signs of a universal love that is sensed, thus anticipating the scientific curiosity of the Renaissance. A fourth consequence to Christianity may be that with Saint Francis the Gnosis (God's existential knowledge), again gradually acquire citizenship card in Westal culture under the name of mysticism, almost a millennium after the first patriarchs diverge of his way to the Christian Gnostics declaring them heretics. With San Francisco remains open a path for mystics as Juan de la Cruz or Teresa de Avila, appear within the Spanish language and the Catholic Church a couple of centuries later. Somehow, thanks to Francis and his poor monks, the heritage of spiritual knighthood Sufi, came to these mystics to be transfigured by example in "The Mansions" of Santa Teresa or in her mystical proposal of an interior castle in which we must feverishly defend from the attacks of the tempter, and the

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same situation exists when we talk about symbols like the mystical marriage of the soul with God in San Juan de la Cruz. We read in "The Mansions" of Santa Teresa: "While praying to our lord now speak for me, because I could not seem anything to say or how to begin serving this obedience, he offered me what I shall say to start with some foundation, that is to consider our soul, like a house of a diamond or crystal clear where there are many mansions. That if we consider, sisters, is nothing but the soul of the righteous ..." The reference to St. Teresa of Avila could not be more direct to the Gospel of St. John 14.2: In my Father's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you San Juan for example expresses this same approach to Divinity in his Songs of the Soul in intimate communication, a union of love of God. Oh flame of love alive, Tenderly hires Of my soul in the deepest center! As you are no longer elusive, Just as, if you want; Breaks the clothe of this sweet encounter! Maybe we'll find in the words above reminiscent of the famous Sufi master Adawiyyah Rabee'ah who have transmitted the sublime and lofty mystical poems, which was an important

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benchmark for Christian devotional poetry by his prodigious spiritual states: I love you in two ways: selfishly, and also in a manner worthy of you. This selfish love dominates my thoughts, dedicating it to you completely. The purest love is when you lift the veil from my eyes of worship. For neither I deserve praise, Are to you the praises of these two loves. The Mansions of Santa Teresa is equivalent to an interior castle, which is also internal fighting, and where the enemy iare the own weaknesses and passions, and all kinds of selfishness, vanity and pride. The book describes the beauty and dignity of our souls and explains that the door of this castle is prayer. That is why when Santa Teresa launches this true mystic war cry, actually is referring to the peace of the Lord: All that you fight Beneath this flag No more sleep, no more sleep because there is no peace on earth. Not without reluctance and many ecclesiastical supervision, is that mystics as Teresa and John, survive from his time in medieval Christendom. They, along with Francis of Assisi, Bernard of Clairvaux, his Cistercians and Templars, also of St. Benedict and Benedictine monks is that scholars are slowly

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recovering Spain and the West the personal experience of divinity. In this regard we would add that perhaps the culmination of this process could be established with the publication of The Ingenious Hidalgo Don Quixote de la Mancha, a book that in 1605 marks the final consolidation of the Spanish language, as the way will eventually be considered to Goethe's Faust for the German or Dante's Divine Comedy for the Italian. And if we look more closely at Cervantes' Don Quixote, we see that its author shows no little heritage of Arab culture to the point that you imagine the chronicler of the colorful Christian knight is a Muslim scholar named Hamete Benenguelli. But the humorous image of a Knight of the sad figure and his chubby squire, is enigmatic to this day even the mystics, for the depth of his commentary about the human condition. In this respect let me draw attention to one of the many episodes in which Cervantes seems to pay tribute in Don Quixote to Islam. In the second part of the novel where he wanted to refute all the novels of knighthood (then transformed into a discredited genre) and yet be transformed into the quintessential novel of chivalry, Don Quixote suddenly goes to the Cave of Montesinos , where he is informed of a mission that awaits him because of his great courage and skill, expected in the future and it consist in disenchant the knights Durandarte and Montesinos, who also Doa Belerma, Doa Ruidera and seven daughters and two nieces, were already 500 years encharmed, with disenchantment announced for the end of time. Montesinos tells him this:
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This is my friend Durandarte, flower and mirror of the true lovers and valiant knights of his time. He is held enchanted here, as I myself and many others are, by that French

enchanter Merlin, who, they say, was the devil's son; but my belief is, not that he was the devil's son, but that he knew, as the saying is, a point more than the devil. How or why he enchanted us, no one knows, but time will tell, and I suspect that time is not far off. In the eyes of this century, the mysterious mission of Don Quixote to disenchant captives knights of the times and wizards, it sounds vaguely familiar to the episode of The sleepers, the Qur'an (Sura The Cave 18.8), in which seven knights mystic are also excited, waiting to wake up and meet the spiritual Futuwah cavalry. According to the Spanish Hermetist Alexander Seleukis, there is a tradition that "when Moses asks" what is Futuwah? "He is replied," You give God the soul pure and immaculate, as the man has received. Seth, the son of Adam, is, according to Islamic tradition, the first entirely dedicated knight to the divine service, while his brothers are dedicated to mastering the world. The angel Gabriel comes to Earth a green wool tunic with Seth is dressed, and returns to heaven with the news that there is a man entirely devoted to divine service. The men of the Futuwah, spiritual knights, will be neither secular nor monks, is a new category of men that goes beyond the time of the cloisters, which will be called "Friends of God". This is also the ideal that Christians writers like Chretien de Troyes and von Eschenbach propose in their stories of the quest for the Holy Grail. In this meet, somehow, spiritual chivalry of Islam and Christianity. Seleukis adds that "according to Islamic tradition, we find Abraham as the continuing of Futuwah, becoming in the founder and father of all the mystic knights of faith. The Futuwah then covers all the heroes of the Bible along with Christian knights and the Seven Sleepers which are mentioned in the Qoran. The Sufi ideal of

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chivalry is a community of knights that encompass all the Abrahamic tradition. Many Sufi authors have identified the Imam expected in Islam, with the Paraclete of John's Gospel, so that Sufi and Christian chivalry match over religions. The spiritual Knights, "friends of God, eternally young, form, generation after generation, the lineage of Gnosticism never interrupted but ignored by the mass of men. This lineage is the tradition itself. In order To occupy a place in is necessary undergo a second birth. "You can not enter the kingdom which is not born a second time," says the Gospel of John. " SUFISM AND ILLUSTRATION Apart from the mystical poetry of authors who - like Santa Teresa and San Juan - are now Doctors of the Church, the Sufism legacy in Westal literature and culture seems to be submerged in the West from the IX to the XVII centuries, in some secret societies of ritual vocation through initiatives such as the Masons or the Rosicrucians, which would subsequently have significant involvement in history and culture of Europe. According to the Iranian Ayatullah Morteza Mutahari in his book "The Science of Gnosis", one of those figures who made the link with western societies like the Rosicrucians, was Abd al Qadir al Jilani, founder of the Sufi order Qadiriyyah or Quadiri. "This is one of the most controversial figures in the Islamic world. Is kept many prayers and those sublime says from him. He was a Sayyid descendant of Imam Al Hasan, who died in 560/1164 or 561/1165. His order was organized by his followers, who used a very similar terminology to what later would use the Rosicrucians in Europe. Abd al Qadir specialized in the induction of spiritual states, called the Science of

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States. Their acts have been described by his followers in so exaggerated terms that his personality, by all accounts, bears little resemblance to their own definitions of the nature of a Sufi master. Exaggeration of mystical states in his followers, apparently caused the degradation of these teachings, transforming those experiences into an end and not the medium that is, which should also be adequately controlled by a master. But in his story, "States and jackals," Abd al Qadir himself specifically warns against this: "The Jackal thought has been given a banquet, when in fact it has eaten remnants left by the lion. I transmit the science of producing "states." But this can hurt if it is used in isolation. Anyone who uses it well and still managed to hold power. But it will take men to worship the "states" until they are almost incapable of returning to the Sufi Way. The lessons from this and from other Islamic masters are for the origins of the Rosicrucians, who are defined as "an occult brotherhood of spiritual seekers that emerged in Germany during the seventeenth century, in which there are however first news in Europe on the XIV century. The first public manifestation of the Rosicrucian Order as charter school seems to have taken place in Paris when, in August 1623, appeared set a few signs on some walls of this city that said: "We, members of the principal College of the Brothers of the Rosicrucian, take visible and invisible abode in this city by the grace of the Almighty, to which becomes the heart of the Righteous ..." In the introduction to "The Alchemical Wedding of Christian Rosicrucian" by Jean Valentin Andreae (1616) we learn that Fraternitatis Fame, the first publication of the Rosicrucian secret, alludes to a secret fraternity founded by the character

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throughout his travels through the Muslim East, where he received the revelation of the secrets of the "universal harmonic science. Based on these teachings, Christian devised a plan to reform philosophical, religious, artistic, scientific, politically and morally the world, for whose implementation was surrounded by some disciples. Christian Rosicrucian would then come into contact with "The Brothers of Purity" philosophical society formed in Basra in the first half of the IV / X. The doctrines of this society were not quite in accordance with Islamic orthodoxy, but relied heavily on the ancient Greek philosophers and the Neopythagoreanism. But this is how the "Brothers of Purity" differs with the Sufis on some points, agree on many others. Both are 'mystical theology deriving from the Koran'. The dogma is supplanted here by faith in the divine Reality. From their precursors mainly Greeks and Alexandrians, Islamic scholars studied and developed astrology and alchemy, through the Crusades, Europe again transfigured. Many of the main ideas of these two sciences are not only Fraternitatis Fame, but also in "Alchemical Wedding" of the Rosicrucians. But the real Rosicrucians always remained anonymous. If any of them played an important role in history, was careful not to stand as a Rosicrucian. As the Sufis in Islamic esotericism, authentic Rosicrucians never use in public this title. As a Gunon writes bluntly, "If someone has declared himself Rosicrucian or Sufi, we can say, no need to consider things more deeply, which really was not." But it seems undeniable that there was, on the origins of the Rosicrucians, a collaboration between the two esoteric started in the Christian and Islamic worlds, and this collaboration would continue to take place, in other forms, since their

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purpose is precisely to maintain the bond between the initiations of East and West. Ayatullah Morteza says that progress Mutahari Sufism had always been gradual. "But in the seventh century / XIII with the appearance of Ibn al Arabi, 'irfan and sufism theorist, gave a sudden leap and reached its peak of perfection." About this new phase, in which Islamic esoteric tradition is mixed with similar Christian Mutahari Ibn al Arabi says: "It was an amazing person, and this has led to the existence of widely divergent views on it. Some see him as 'the Wali to Kamil' (the Holy Perfect) and the 'Qutb al Aqtab' (the Pole of Poles). Others will degrade to the point considered a heretic, and call him 'Mumit al Din' (the murderer of faith) or 'Mahi al Din "(the draft of the faith). Sadr al Muta'allihin (Mulla Sadra), the great Islamic philosopher and genius, he had great respect for him, considering it far above Ibn Sina (Avicenna) and even the philosopher al-Farabi, who was known as the four centuries before "Second Master", referring to Aristotle, for that matter, was considered the first of its kind. Mutahari says that Ibn al Arabi wrote over two hundred books and although there are many comments that have been written about "may not have been more than two or three people in every age that may understand." How not to be grateful of that wise Al Farabi, without being a Sufi, sought nothing less than understanding between Plato and Aristotle, which Westal philosophy has already failed in assimilate, and that only after recent discoveries of particle physics -the fabulous neutrinos that pass through the material at the speed of light- report us that inexplicably each of us is in direct contact with the sun, in the middle of the astonishment of our scientists, who are amazed how light and matter can share the same space, matter and spirit, idea and form.

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For the present time is really unusual for a Sufi master of such high rank as Al Arabi promote the integration of four biblical peoples by the spiritual "pillars" described above and if their teachings are also on the basis of secret societies like the Rosicrucians, that in practice they developed a Christian philosophy bound to secrecy and even Kabalism seems to coincide with a likely syncretism between ancient Hermetic teachings and Christianity. Indeed, Fraternitatis Fame (as in the "Confessio" and the "Alchemical Wedding") naturally secretive and cabalistic doctrines that the Adept is to go looking to the East, are collected. But do not concern the Rosicrucians to the east of our maps, but the mystical East. The so-called "Liber Mundi", a spiritual book that, according to Corbin is the "concrete totality which man feeds on its own substance, beyond the limits of this life." Shortly after this founding junction in the eleventh century / XVII, members of the Rosicrucian lodges would be joined by the nascent European Masonic orders to the point that in 1787 the Masons recognize as part of the Scottish Rite in grade 18, the so called "Sovereign Prince Rose-Croix Mason, Knight of the Eagle and Pelican. If we have to believe those who think that it was under the influence of these secret societies which came to be realized as the French Revolution and the American independence, and if we add that it never denied the rumor that many of the Masonic societies were actually spiritual heirs of the dissolved Templars, we may understand that story in another context that speech hat tells that, in 1793 when King Louis XVI was beheaded at the Bastille, there was a voice in the crowd who shouted their lungs "Jacques de Molay is avenged !, "alluding to the execution of the last Grand Master of the Templars by King Philip IV of France in 1314.

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A current publication about the Rosicrucians ranks among masters of all time among other Islamic philosophers like alRazi, Al Farabi and Ibn Sina, which appear to share fellowship with people like Roger Bacon, Raymond Lull or Paracelsus, a swarm of alchemy, mysticism and philosophy that we are surprised. Alongside them, Sufi masters like Ibn Arabi and Abd al Qadir are so to speak as the missing links between West and East from the perspective of religious mysticism. Thus we see how the mystical poetry of the Sufis expressed not only the human soul experiences in its encounter with God, but also shows that everything is related to the mystical and ecstatic experience is always personal but are possible shared with the brothers who also seek such experiences of union with the Divine. DE IBEROAMERICA In Chile as in whole Latin America, after independence from Spain in 1810 Poetry and song were popular as privileged heritage of the farmers who cherish the rich poetic material inherited from the peninsula and turned it into oral tradition. The man of the people forward, compose and administer at home since this legacy, incorporating the changes necessary to integrate indigenous roots and new urban and rural experiences of the new continent, even as the airtight element pass virtually forgotten. According to what the scholar Ins Dolz says, in Chile, "the socalled Song of the Divine will have its natural expression in the so-called Tenth glossed, sung to the tune of a guitar, bass guitar or rebec. As comment, we can say that the divine song is performed by the 'puetas' in the usual environment of a daily and family atmosphere, which develops the dialogue between human and celestial beings. Both live in the same

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sphere of existence, sharing the same happy and pain and expressing similarly. About Jesus, for example, we say: 'As a child he suffered / promised Messiah / suffered some colds / and then improved', and the Devil, the Lord says' you re gonna remember me / I'm not going to allow / this lack of respect / and the top Sky / whoever wants to raise up ' ". Through religion, all religious calendar with songs and folkloric customs passed from Spain to the colonies. However, during the eighteenth century so religious brotherhoods grew and their extra-demonstrations in 1763 that would lead to establish through a formal synod that "only devotional music were permitted in temples and that does not cause distraction. The oral tradition inherited from Spain and in which the Song of the Divine in Chile was born and would soon give birth to the Call Human Song as two compartmentalized specialties available to the popular minstrel. For example in 1893, Rosa Araneda had this real declaration of principles on the wisdom in verses that somehow resonate with the Sufi perspective to address the issue of Knowledge. The poem is entitled "Verses from the ignorance of the singers:" One who treads lofty Living on Science, knows his incompetence When he is down. Anyone who desecrates in song, Without following a ground, Walk in his thinking The area with dazed,
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Causing awe and terror Speaking to a large extent, I already to look messy, For more read in history, Go troubled memory, Lofty One who treads. If unsuspecting poet I want to be more than Homer, We must look first Not to come down. If a flight goes back By finding the eloquence, In the highest eminence, With dictionary in hand, There will be sovereign Living on Science. If you find any consonant That is little doubt, There is the scholar Without going further; As a wandering pilgrim With dementia may wander, Asking for God audience
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For your sorrow, I can not move He knows his incompetence. In over thirty singers I have watched this case, That until the Parnassus They make thousands of mistakes; One of the best Enough moralizing Scientific and educated I had enough capacity, Mourns his fate When he is down. In order to be a poet You want to study enough; But today any ignorant He wants to reach the goal; Not subject to talk Because it has a tongue and mouth; If you are a rock The meaning is changed, I founded to give you an Do not know what's their turn.
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The crossing between this Canto a lo Pueta and the picaresque Spanish poetry is also an important feature of this period of the Chilean and American poetry. For example in the tenths El Diablo, an anonymous author called JM was joking this way of the personage The devil died stuck With a bone in his nose: They were the devils children Facts about convicted

And then in the development of the tenth:

Said a lame devil Guarding the pantry: "By greedy and shameless Grandfather died my daddy. " Other youngsters hell They said: "My father is rich." Were found in bolsico The charter of a Mason. The rascal is dead With a bone in his nose.
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Somehow we might affirm that the tradition named popular lira reaches masterfully the immortal figure of Violeta Parra, the authoress of this real anthem to the human condition that is Gracias a la Vida. Violeta has certainly many mystical take-offs that maybe conjugate essentially in the poetry of this song: Thanks to life that has given me so much. I gave two stars that, when open, perfectly distinguish the black from white, and in the high heaven its starry background and the multitudes the man I love.

Thanks to life that has given me so much. It has given me ear that, in all its breadth, night and day recorded crickets and canaries; hammers, turbines, barking, rain, and so tender voice of my beloved.

Thanks to life that has given me so much. It has given me sound and the alphabet, with him the words I think and declare: mother, friend, brother, and light illuminating the path that I'm loving soul.
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Thanks to life that has given me so much. It has given the course of my tired feet; I went with them cities and puddles, beaches and deserts, mountains and plains and the house of yours, your street and your yard.

Thanks to life that has given me so much. He gave me the heart that shakes its frame when I see the fruit of the human brain; when I look good so far from bad, when I look at the bottom of your eyes.

Thanks to life that has given me so much. It has given me laughter and tears have given me. So I distinguish this from brokenness, the two materials that are my song, and the song of you is the same song and the song of all, my own song.

Thanks to life which has given me so In this way then the Chilean poetry inherits directly from the Spanish poetic tradition that mystical dimension which in turn had enjoyed the spiritual contact between Christians and Sufis. During the twentieth century this tradition in Chile

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becomes a more personal voice, whose exponents are cutting important writers as Edward Anguita mystic, who wrote "the only reason NSJC passion." Harlequin: Our Lord Jesus Christ suffered only Jenaro Medina Our Lord Jesus Christ went to Calvary by Hortensia Our Lord Jesus Christ died only for the chip Cruz Our Lord Jesus Christ "Eli Eli lama sabajtani-by Alemparte by Gaete by the children of Scott Weir For me and for all Chileans all Uruguayans, the South Americans French American British the Germans the Spanish Italians Russians the blind Egyptian scholars fat athletes The Chaldeans the Iranian military's liberal utopians Lisbonese The exploited the wretched of the earth slaves operators Without bread vendors Mormons consumer producers The Swiss musicians rulers deaf, ay

His wounds were made by all of them for all of us And all fit in them and we are all redeemed But Genaro Medina only Or I just
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Or simply Hortensia

It is the cause of all the Passion and Death of Our Lord Jesus Christ. Another who also cultivated in Chile mystical streak was the founder of Mandrake Group, Braulio Arenas, attached to the surrealism movement in the 50s of the last century. His poem "Saint John of the Cross" goes like this: Bird colorless From time to join the sky every hour Lower until your fascinating world Song, and sings in all fascinated Opera with the grace and sin, With the shadow of the world at this hour, Opera with the lovely soul And with the mortal body anchored It's time for this, which raise The soul of the song as their flight, Heading east of paradise. Help her by order and is not afraid Stop the misery of its soil, O San Juan de la Cruz one and divisible! The Chilean poet Gonzalo Rojas has said about his poetic: "In my role very close to the religiosity of Sufi thought. Constantly returns to these themes of sacredness. For example, I speak in my poetry lighted. The lighting is a way of lighting. It is the kind you see further than ordinary mortals. The lighting Arab ancestry are mystical, Sufi. In this regard I believe that San

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Juan de la Cruz is quite linked to the Sufis, that's why I love you so much to San Juan. Indeed, in his book, "illumination" Rojas admits precisely that: We name the world what an exercise in diamond Grape bunch of grapes, so kiss Blowing the number of origin No chance But navigation and number, nature And number, network into the abyss of things And number. A century before him in Chile, Eduardo de la Barra poet (18391900) had confessed in his poem "The Jordan" by two famous aversion to his trial judges who refused to Christ with your inquiries: Oh Jesus, oh, Rabbi!, Your divine Word to the Jordan seeded He could never leave the cruel doctrine That leads to Loyola and Torquemada! Your word fruitful Light sweet soul flooded, The infused noble desire, Their wings open and back to heaven
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Another who paid tribute to the Spanish mystical poetry is Pedro Antonio Gonzalez (1863-1903) in the poem "A Santa Teresa de Jess"

Beauty caste Oh! O mystical Virgin, Santa Teresa Oh! Hossanna the celestial, divine perfume That spreads the fire that consumes your soul While Pedro Prado (1886-1952) contrived impressed about the mystery of the Resurrection: "Who calls me?" And Lazarus out From the grave, He looked at Jesus and she understood everything. "Art thou O sun! The shining? Is that you, or everything is a dream? Mary, My sister! Martha, my sister ... "

As already mentioned, that enlightened and generous who was Gabriela Mistral dedicated several poems to the figure of Saint Francis of Assisi, founder of the doctrine of evolution that changed Christianity and whose conversion was strengthened by his contact with Islam when was in Damietta with Sultan Malik al Kamil. The poem is called "Naming things": You, Francisco, you had the gift of choice and a gift of praise. You loved things that are best; walking on the earth all met, but I chose the most beautiful creatures. And the gift of long love, which is the richest of all those we receive, we were given the
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grace to be able to name them gracefully.

Loved the water as Teresa, your sister subtle, sun and fire, and the groove brown earth. Three different beauties are sisters only because each one perfect.

Another grater of the list of Chilean writers Pablo de Rokha was, for many of the same size as Neruda but without his Nobel Prize, son of the twentieth century, from the people and their revolutions, and although always worried by the social destiny of its people still had also a time for the inner journey. In his "Jesus Christ" as he wrote the stone size: "Jesus grew in spirit and strengthened, adding meat disaster For addition heroic " Martyr like Jesus, but of the liberation struggles of the twentieth century was in Chile the poet Jose Domingo Gomez Rojas (1896-1920), died at age 24 just days after an obscure right-wing attack on the Federation of University Students Chile to which he belonged. He wrote in his poem a premonitory Miserere: Youth, love, what you want, It must go with us. Miserere! The beauty of the world and whatever He will die in the future. Miserere! The land itself dies slowly
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With the distant stars. Miserere! And maybe even death hurts us There will also be death. Miserere! Pablo Neruda would not like to be called as a mystic, with many specific emergency and non-ethereal man of the times to circulate, however, the fact is that from its heights and valleys, which are only comparable with telluric depths, marinas and minerals, which comes just connecting with the world's heart, this heart burning and boiling, Neruda achieves ecstatic seer trimmed in such works as "Residence on Earth" in whose poem "Poetic Art" says about himself: "Between shadow and space, between garrisons and maidens, endowed with unique heart and dreams dismal abruptly pale, withered in the face mourning widower and furious for every day of life, ay, invisible water for each drink sleepily and of all sound which I trembled, I have the same thirst away and the same cold fever " Neruda does not want to be a believer, the Faith to him is in the proletarian men and their causes, not in things that come from the mystery and so declares in this poem, where, however, sensed, perhaps, its mission of quasi prophet the words: "But the truth, suddenly, the wind that whips my chest, infinite substance nights fall in my bedroom the noise of a day of burning sacrifice
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I call the prophetic in me, sadly and a stroke of objects that call not be answered there, and a relentless movement, and a confusing name. " Neruda connects better with the planet, its mountains and rivers, if they understood every last gap, and especially our American continent, which describes in the poem "Love America": Land mine without name, without America, Stamen equinoctial purple spear, Your scent I climbed up the roots To drink he drank up the thinnest Unborn word from my mouth His American love is perhaps the connection with the intangibles of this our poet who called himself atheist. But it can not be completely oblivious to the Deity who understands at this point to Mother Nature, as this passage from "The stones from heaven" that describes the sacred stone that exists only in Chile and Pakistan, lapis: "Snoring is the American Cordillera, Snow, hairy, hard, planetary there lies the bluest of blue, lonely blue, blue secret the nest of the blue, lapis lazuli, blue skeleton of my country.
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Sacred is the blue as cathedrals, and sings Neruda Oh blue cathedral buried blue glass jar, eye of the sea covered by snow again back to the light water a day to clear skin space, the blue sky turns to blue ground. Cathedrals stone is something that in South America inherited from Catholic Spain. But the blue is older, because in the cosmology of the native peoples of Chile and the Mapuche, the color of the abode of the ancestors, or as they call the "land above", where they will dwell those who, having gone through this earth below, have honored his people and his race to get the prize of eternal life, so he sings Blue today that the Chilean poet and Mapuche Elikura Chihuailaf: "I ride in a circle, led by the breath, Animal I offered in sacrifice Gallop gallop, dreaming I by the ways of heaven From all sides come to greet the stars
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Oo!, Elder, Elder Maid and Young Earth

Arriba rejoices in your blue my blood We could say that the spirit of chivalry, the futuwah, also applied to Mapuche cosmology, heroic people who has undoubtedly earned the right to fight for that today yearning for peace from the earth above. Blue Sea then the word that allows me to conclude this alien look is even closer to the feet of the elephant which is the Islamic Sufism, that if a tree or planted a vineyard would be one of Gnostic Christians, Zoroastrians, Buddhists Greeks, like Plato and Aristotle, survived thanks to Islam, without accident or by design that made the first encyclopedia of all things old and was then farmed for generations to embrace the world. Sufism would then be for me a vine that took root, grew and spread from medieval Spain to our America, transfigured into poetry, tradition and also a little tight and politics, why not to say, things that perhaps the King of Spain did not think when they decided to found this new world, but again told, also has six or seven thousand years, and although records are scarce materials we are confident that the archetypes that make us human are the same as in the rest of the world and to dream a future, there is only one road, a long, long interior journey. This is the Sufism of wandering dervishes were contrived to combine in a unique way of knowing the mass of three or more civilizations, in order to convey this desire for knowledge in which peace is the currency. I will conclude by quoting Al Shibli, who devised the following Sufi story about the brother and companion of the man who is the dog:
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I asked a wise man who guided you in the way?

The sage answered a dog. One day I found almost died of thirst on the banks of river. Whenever I saw her reflection in the water, became frightened and walked away thinking it was another dog. Finally, such was his need, overcoming his fear plunged into the water, and then "the other dog was gone. The dog had discovered that the obstacle was itself and the barrier that separated him from what he sought was gone. In the same way my own obstacle disappeared when I realized that "my ego was that obstacle. It was the behavior of a dog which I first pointed out the Way. A dog that challenges his own fear is against every instinct for survival is the one to teach in the Sufi path

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fin

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