Temple and Contemplation brings together for the first ... - ImagoMundi

THE REALISM AND SYMBOLISM OF COLOURS
God", that is to say, using the term in its proper sense, the Twelve Imams,
and through their mediation all those whose attachment (walayah) to the
Imams makes them likewise "Friends of God".
The walayah transforms the religion of the Law into the religion of love.
As a gift imparted to the Imams, it is defined as the "esoteric dimension of
prophecy", and is thus prophecy's indispensable support. The vocation of
nabi or prophet presupposes a previous stale as wall or friend. Thus, just as
the four pillars typified by the archangelic tetrad arc the supports of the
cosmic Throne of Mercy in its function as creator of the universes, the
tetrad made up out of four of the twelve Imams is the support of the
Throne of the walayah. On this Throne is established that Mercy which is
called here prophecy or prophetic grace {Rahman al-nubuwwah) . 31
The correspondences between the structures of the two Thrones are
perfect, and they demonstrate the breadth of the cosmic function of the
walayah as the word is used in Imamology. I cannot, unfortunately, give
more than a brief description of them here: anything more would require a
full commentary on Imamology. The pillar of white light is here the
mystical figure of the twelfth Imam, the Imam of our times, the "Imam
hidden from the senses but present to the hearts of those who believe in
him". He is never named without the interpolation, "May God hasten our
joy of him!" This joy is his future advent as the Imam of the Resurrection,
Renewer of the world, he who will restore the world to the state of purity
that it possessed originally, at its creation (restoration, apokatastasis). This
no doubt accounts for his role as the keeper of the white light. He bears the
forename of the Prophet; he is the secret of the walayah, which as we have
just seen is itself the secret or esoteric dimension of prophecy, of the
prophetic vocation and message. The twelfth Imarn is the crown and
fulfilment of the pleroma of the Twelve Imams, and is consequently
placed at the apex as the "upper right-hand pillar" of the Throne of the
walayah. Finally, he is the pole of the futuwwah, the mystical order of
chivalry made up of all those who aspire to be numbered among the
"companions of the twelfth Imam".
The lower right-hand pillar of yellow light typifies the first Imam,
Imam 'All ibn Abi-Talib, the Prophet's alter ego. The upper left-hand
31 On the whole of this theme, see my study 'Juvenilite et chevalerie', L'Homme et Son
Ange (Paris, Fayard, 1984). See also En Islam iranien . . . , op. cit., IV, general index
s.v. fotowwat, walayat.
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THE REALISM AND SYMBOLISM OF COLOURS
The four pillars of the Throne of the walayah
pillar of green light typifies the second Imam, Hasan ibn 'All. Finally, the
lower left-hand pillar of red light typifies the third Imam, Husayn ibn 'Ali,
whom the tragedy of Karbala made into the "prince of martyrs" (sayyid alshuhadd').
Thus, then, the Throne or Temple of the walayah of the Imams is
the esoteric dimension (the batin) of the cosmic Throne of creative Mercy.
The fourth pillar, made crimson by the red light of the martyred Imam
Husayn, is the esoteric dimension of the fourth pillar, that of Nature,
which is characterized by red Light in the cosmic Throne.
One should meditate at length on this correspondence, this mysterious
anamnesis. I shall do no more than mention the beautiful legend recounted
by our shaykh, which tells how one feast day, when the two child-Imams
Hasan and Husayn asked their grandfather the Prophet to give them a
new garment as a present, two robes came down out of the sky. The robes
were white, but the two boys declared that they would not be satisfied
until they were dyed the colour they wanted. Hasan asked for his garment
to be green as the emerald, while Husayn wanted a colour like that of the
red hyacinth. This was brought about through the ministration of the
angel Gabriel, the angel of Revelation. But while the Prophet rejoiced, the
angel shed tears; and when the Prophet asked him the reason, he could
not but announce the fate that awaited the two young Imams in this
world. Hasan would perish through poison, Husayn would be assassinated.
Another tradition expresses, with delicate symbolism, the link
between the Imam Husayn, fourth pillar of red light of the Throne of the
walayah, and the archangel Gabriel, fourth pillar of red light of the Throne
6f Mercy. The tradition tells us that "the Prophet clothed Husayn in a
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