Os Mil e Um Segredos de Fátima – O Uso do Haxixe pelos Fatimidas Parte 2!

OnJack

hempadao 16 setembro, 2013

Leia a PARTE 1

Observadores do "Milagre do Sol" ocorrido a 13 de Outubro de 1917 na Cova da Iria, em foto da Ilustração Portuguesa

Na notável obra de análise transdisciplinar que tem guiado esta ex­posição, Os Mouros Fatimidas e as Apa­rições de Fátima, o sociólogo Moisés Espírito Santo sublinha que o fatimismo medieval, e o ibérico em parti­cular, é "o universo do delírio visioná­rio", um mundo onde "teofanias (apa­rição de entes divinos), ubiquidade e telepatia são o pão quotidiano dos ini­ciados" Posto isto, com base principal­mente na toponímia em torno da Cova da Iria, onde em 1917 ocorreu o chama­do Milagre de Fátima, o sociólogo mostra como no tempo dos mouros esta região era um santuário do culto hoshoshin devotado a "Fátima, a Vir­gem Imaculada, a Resplandecente".

Segundo M. Espírito Santo, para além da loca­lidade de Fátima, entre os topônimos locais significativos contam-se: Iria (de Hyriii ou ryu, grau de iniciação sufi que significa "mostrar-se, apare­cer""); o ribeiro da Chita (de chiita); Fazarga (ou Fazagra), o cabeço sobranceiro à Cova da Iria (de az-Zhara. "resplandecente", a teofania primordial de Fátima); Aljustrel, a aldeia onde nasceram os ridentes (de Ahb es tr eli, gente que invoca o re­gresso de Ali [marido de Fátima e primo e genro do Profeta), isto é, fatimidas); Valinho, nome de uma colina local (de valiim, os iniciados fatimidas); Queimada, a encosta da al­deia de Fátima (de Qa’ymat, res­surreição ou levantamento, desi­gnação da doutrina fatimida). Por outro Lado, os naturais do Ribatejo (a que pertence a freguesia de Fá­tima ) são chamados gaibéus, nome que provirá do árabe Gaybah, o Oculto, o que sugere que a região é conhecida há muito como palco de manifestações misteriosas; note-se que nela se inscreve o chamado "Triângulo Místico Português", (Fátima, Tomar e Torres Novas-Entroncamento). Nas redondezas de Fátima, as tribos Macemuda e Zenaga são recordadas respecti­vamente nos nomes da povoação de Moçomodia e de um bairro da aldeia de Caxarias chamado Zanaga.

É de referir que, à época das aparições, o Ribatejo era a única região do país onde subsisti­am plantações de cânhamo-de-cannabis, as quais perduraram até 1970.

Conclui-se pois que o Milagre de Fá­tima ocorreu na exata região de Portugal, a serra d’Aire, que séculos antes era um "alfobre de visionários messiânicos" cuja "meto­dologia para entrar em contato com o supra-sensível" incluía o haxixe de forma proeminente. E Moisés Espírito Santo sugere mesmo que as aparições marianas na Cova da Iria podem ter sido uma repetição de fe­nômenos ocorridos lo­calmente no tempo dos fatimidas visionários: "No passado, um vulto de luz identificado com Fátima a Resplandecente.

Segundo Moisés Espírito Santo, os marroqui­nos atuais "estão persuadidos de que os Portu­gueses veneram, na Cova da Iria, Saidatuna Fatemah (Senhora Nossa Fátima) ou Leila Fatemah (Dama latima) dos Macemuda fatimi­das, e que — pensam eles — se trata dum antigo culto islamo-fatimida recuperado pelos cristãos".

Moisés Espírito Santo mostra na obra citada que as visões teofânicas dos três pastorinhos em 1917 parecem decalcadas da gnose do "culto da Senhora portadora do Segredo" prati­cado pelos mouros hashashin; mas daqui por diante as águas turvam-se de todo. O sociólogo admite que, face aos conhecimentos atuais, não é in­terpretável o nexo entre as duas gno­ses, a mariana e a fatimida, nomeada mente por a 13 de Outubro as visões na Cova da Iria terem adquirido o caráter de uma iniciação coletiva: "Que técnica (ou fenómeno psíquico) faz com que milhares de pessoas vejam simultaneamente coisas no céu?".

A noção de Segredo é crucial nas gnoses de Fátima e de Maria. Para os místicos islâmicos, o Segredo tem um sentido múltiplo, a saber: a experiência incomunicável do contato com o inefável (o Oculto, o Imam, Fátima a Resplandecente); "a capacidade de interpretação das visões teofânicas"; "o método de cada via [sufi] que faz com que os iniciados vejam"; e a obrigação de nada dizer sobre a doutrina secreta aos não-iniciados. Na gnose de Maria, o Segredo de Fátima é, mais prosaicamente, uma mensagem profética; esta, no entanto, "tem ares de ser uma ideia exógena posta a circular no local e que as crianças adotaram; talvez viesse das bandas de Ourém [da Igreja Católica] (…) Compreendemos esta démarche de Lúcia: uma vez que o público reclama o segredo e sendo ele intransmissível (como podem estas coisas ser ditas aos transeuntes?) teve-se de inventar um segredo-mensagem".

À luz da conexão templários-hashashin, é curioso constatar que a parte mais antiga do ac­tual castelo de Ourém (situado à vista da Cova da Iria) foi a sede do poder fatimida local até à sua tomada (em 1136?) por D. Afonso Henriques, que cederia a fortaleza a Gualdim Pais, grão-mestre templário iniciado na Palestina. Moisés Espírito Santo especula: "Teriam os templários cultivado a mística ismaelita depois da Reconquista e lançado (ou continuado) o culto da Resplandecente na serra d’Aire? Teria uma confraria clandestina [fatimida] resistido depois da Reconquista em ligação com os templários?"

Será deslindável a teia de mistérios entrecruzados que relaciona as apari­ções marianas de 1917 na Cova da Iria, o culto aí praticado na Idade Média pelos fatimidas, a ordem templária in­fluenciada por estes visionários, e o haxixe, notório método usado pelos místicos islâmicos para atingir a Ilu­minação? É duvidoso que tal proeza esteja ao alcance de qualquer diligên­cia de ordem racional; provavelmente, os diversos Segredos em causa conti­nuarão a merecer-lhe a maiúscula.

Tratar-se-á apenas de um festival de coin­cidências, mas, como sugestão do nexo entre todos estes mistérios, a seguinte associação de factos é eloquente: Declarou a vidente Lúcia que entre as visões tidas petos pastorinhos na Cova da Iria contou-se a do Imaculado Coração de Maria; ora "Fátima a Imaculada do Konissau (Fatimah al-Masumah al-tOtorassan) é a refe­rencia à santa mais importante dos fatimidas e dos chutas depois de Fátima a Resplandecente", estando esta santa fatimida do século IX "sepul­tada em Qom, no Koras&an, província do norte da Pérsia que foi alfobre de visionários e onde se situava a fortaleza ismaelita de Alamut’.

— Exceto onde indicado, todas as ci­tações provêm de Os Mouros Fatimidas e as Aparições de Fátima, de Moisés Es­pírito Santo, algumas correspondendo à prosa do autor e outras a obras por ele citadas.

O OnJack publica, semanalmente, trechos da tradução do livro de Jack Herer, The Emperor Wears no Clothes.



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