The problem of human in suffism

The concept of the mystical path (“тарикат”) contributed not only to the development of metaphysics, but also to the realization that the most complete disclosure of human nature still requires “superhuman” efforts, the elimination of sensually and rationally ordinary things.

As the owner of the will to realize happiness, which, according to Sufi, consists in merging with the “face” of God, man is endowed with the energy necessary to maintain the vital harmony of the cosmos. However, these far-reaching, truly universal in their scale claims always met with a tendency to strengthen the despotic power. To assert his independence in relations with the state meant to openly challenge his sovereign powers. Therefore, those in power turned out to be involved by the Sufis in a special ritual game of recognition of the social face of both partners to the game, which required delicacy and did not exclude a tragic outcome. Sufis preached love for man and did not stop in front of armed struggle to achieve their goal.

Sufis rebelled against the cruelties of the imperial order. They opposed conformism in society. They are for a full-blooded, natural, free life for every creature. The denial of artificial distinctions established by civilization, the apology of the value of life as it is has become a prominent factor in the spiritual life of the era of Persian influence on Sufism.

Obviously, the goal of Sufi is not to choose one principle or another, but to overcome the limitations of every principle and every point of view. The Sufi ascetic cherishes life by renouncing life. In short, the position of Sufi is a sequence of exposing any formality, any attempt to universalize private experience, any argument based on logical categories or historical precedents.

This is the social and philosophical essence of the Sufi critique of thought - critically moderate criticism, so to speak preventive.

Sufism is a witness to the deepest crisis of trust in man in the sense that truth lies outside of human concepts. However, this only means that man in his view has an incomparably greater fate than the one that can be comprehended by logical thought, which limits the infinity of life with finite concepts.

The social philosophy of the Sufis, therefore, is an invitation to travel outside oneself and yet to oneself, the most delightful and yet the most natural journey in the sociocultural life of man.

Sufis are not pure writers who want to entertain the reader and not naked philosophers of Naukovets seeking universal truth. They do not write for the sake of artistic effect, but in order to expose the fullness of meaning. They do not search for logical formulas of truth, but seek not to express, but to hide the truth. Above all, they value words that, like the scattering light of love, conform to divine unity.

Obviously, Sufis say not to determine something, to tell something or even to teach something. They have a different purpose: to hint at the inexpressible and to induce the reader to discover the meaning implicit in the words about love.

Sufis create their texts as a space of semantic freedom. These are texts that are constantly removed from themselves, lose their stylistic features: the words in them behave like that wine cup, which “overturns when full”. In other words, the words of the Sufis "do not hold" their values, but are forever exempt from the meanings attached to them.

True wisdom, say Sufi poets, is between word and silence. The task of the Sufi consists, therefore, in the subjective denial of logical definitions, these visible, direct obstacles of the material world, to find truth and reality.

With his love and mystical and practical activity, the Sufi destroys the external certainty of true Being, that is, takes away his visibility and insignificance and makes him (or rather, himself) nude for himself-in-himself and for-himself-for-Being; and this gives him (himself) the objectivity of truth, eternity ("bako"). In this aspect, knowledge of God coincides with selfknowledge, in other words, self-knowledge, self-purification in the sense of moral self-education and self-improvement is that “theoretical” basis, on the basis of which the Sufi achieves the true essence of being and union with it. Thus, the whole process of the knowledge of God is realized through cognition and perfection. The personal beginning is especially necessary: love and mystical aspirations of a person who loves God and aspires to merge with him.

Consequently, the Sufis expressed in the end (even at the time of ecstasy) a completely unconscious decision like the one mentioned above. Moreover, in a fairly quiet time, Sufi poets (for example, when writing poems) also have similar thoughts, sayings, exclamations.

So, it is necessary to recognize that the exclamation of the “I am the Truth” type encountered in Sufi mystics was essentially a logical consequence of the Sufi theory of the unity of Divine and human essence. Although such sayings come to the Sufi language suddenly, even unconsciously, it is still the ideological product of a conscious (and subconscious) analysis of its reflexive, spiritual “path”. But for the subjective perception of the Sufi, obviously, “it is not always clear, the consequence of which is such a decision. Therefore, it is surprising and is attributed to "mystical" inspiration".