DOCSLIB.ORG

Inner Peace: Murshida Gita Sophia Onnen (Germany) Khalif Jelaluddin Sturm (Germany) Sufi-Zikr – the Central Practice of Remembering Creating Peace in Relationships

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Classes offered in 2014: Murshida Baraka von Kügelgen (Germany) Featured Teacher: Pir Shabda Kahn (USA) Healing Class: Peace and Healing for Our Bodies, Hearts Life as the Teacher: Integrating Spiritual Liberty with the and Souls. Impermanence of Everyday Live As mystics on the Sufi path we treat ourselves as patients who In the words of Hazrat Inayat Khan : “….the soul is an un- need to be healed, curing ourselves of our weaknesses. We long divided portion of the all-pervading consciousness. It is undi- for life, for health and for peace. Peace is the nature of the soul, th vided because it is the Absolute Being; it is completely filled as Murshid SAM points out. In his Ryazat Papers we find precious teachings 12 EUROPEAN with the whole Existence. The portion of it that is reflected by a certain name and interesting hints regarding the tools to deepen in to reach this goal – or form, becomes comparatively more conscious of the object reflected in it.” Nimaz, Wazifas, Zikr, Fikr, Kasab, Shagal. “By this the body becomes a fitting So we live in the paradox of essentially being the whole Universe and feeling instrument for a fuller experience of life“ (H.I. Khan). We will perform also limited in our apparent sense of an impermanent separate self. Transform- the Healing Ritual. RUHANIAT ing our limiting notion of being a separate self into the direct experience of the All in All is the heart of the spiritual path. As we awaken to this whole- Khalif Wali & Sheikha Ariënne van der Zwan (Germany) SUMMER SCHOOL some reality our ability to serve becomes more and more profound! The Path of Attainment: A Gita paper by Inayat Khan with commentary from Murshid Samuel Lewis Murshid Saadi Neil Douglas-Klotz (Scotland) In the Path of Attainment, Inayat Khan describes how Self-Protection: Walking Our Path with Strength and Peace 2014 (based on papers of Murshid Samuel Lewis) to become a master on your path to accomplishment. Whether the goal is material or spiritual, the first step Life is change, and modern life can easily trigger our anxiety is to feel and realize what your heart yearns for. The and fears. Murshid Samuel Lewis provides active practices to first and best tool to fulfill this yearning is concentration, focusing on your help develop peacefulness with love, life and strength. In ad- goal with all that’s in you. In this class, open for all, we’ll explain some of the dition, we will draw from the lineage of Abdul Qadir Jilani and the ‘beauti- mechanisms behind success drawn from this paper, illustrated with practices, ful names’ of the Qur’an. We will share much as walking meditation, so that DUP, stories, dharma talk and Q&A. we can carry realizations gained into everyday life. Zikr, body prayer, sitting meditation and Dances of Universal Peace will also be included. Sheikha Alima Stoeckel (Germany) Send us the Peace of Thy Divine Spirit. Class for Sufi initiators (by invitation only) With Pir Shabda Kahn and Murshid Saadi Shakur Chishti We connect with the divine source by sensing the holy names within us, and by walking with the energies of the planets This class focuses on themes and practices for Sufi guides and initiators, and in the atmosphere of the masters, saints and prophets. including wasifa, advanced breath practice, tassawuri and attunement, fana- In connection with the greater life true peace can become a fi-sheikh and working with students. Lessons are drawn from the papers of reality in the midst of all polarities and challenges of our daily life. Source of Hazrat Inayat Khan, Murshid Samuel Lewis, Murshid Moineddin Jablonski inspiration will be the “Book of Peace” by Murshid SAM, the prayer Khatum and others in our lineage in response to the needs of the group. and the Prayer of Peace by Hazrat Inayat Khan. Inner Peace: Murshida Gita Sophia Onnen (Germany) Khalif Jelaluddin Sturm (Germany) Sufi-Zikr – The Central Practice of Remembering Creating Peace in Relationships. Dealing with Conflicts. Loving People. Exploring our holy relationship with the Divine source Source and Fuel for - inside and outside. Murshid SAM: Zikr is life itself. It The nature of our relationships with other people depends expresses growth, feeling, thoughts, energy; life is pulsing, on whether we live with conflicts or in peace in the world. vibrating, magnetic and mobile. All qualities in a personality Which attitudes can we develop to help us cope with difficult All Our Life- may be perfected through Zikr; the lions and tigers in us will be tamed. To situations? Can we be peaceful and strong, respectful and loving? In “Moral come into peace with yourself, perfect your peace with God, with HU. Feel Culture” Hazrat Inayat Khan offers us a varied range of opportunities – sup- God in heart, breath and voice through dances, walking-concentrations, plemented by Samuel Lewis’s passionate comments. Potentials meditation, experience of various Zikr-forms, stillness. Sheikha Rahmana Dziubany (Germany) Murshid Tansen Philip O’Donohoe (England) Pearls in the Ocean of My Soul Kashf: Insight – Seeing with the Ears and Hearing with Hazrat Inayat Khan’s Universal Worship Service, honours and the Eyes unifies the world’s spiritual traditions. We will explore this Kashf is direct and immediate. By removing inner confusion ritual by direct experience, attuning to the streams of wisdom and darkness we build our capacity for inner knowing, clarity through dance, body-prayer, tassawuri walks, also sharing talks and understanding in life. Based on the paper Kashf: Insight given by Inayat Khan to Cherags. We culminate in a co-created 28.June–5.July 2014 by Hazrat Inayat Kahn - with commentary by Murshid Samuel Lewis, we will cosmic celebration of Universal Peace. This class is for cherags, cherag explore practices of heart, breath and glance to uncover that place of peace candidates and all drawn and inspired by attuning to the mystical paths of the Proitzer Mühle near Uelzen and power within. worlds traditions through sacred ritual and celebration. th UROPEAN UHANIAT UMMER CHOOL 12 E R S S 2014: ManyWenn people Du denthink Sufiweg they are erforschen striving for möchtest, peace. Tisthis die is Som-illusory.Som- 10. EUROPÄISCHE RUHANIAT SOMMERSCHULE 2012: Wenn Du den Sufiweg erforschen möchtest, ist die Som- merschuleThe very struggle, ein guter the Platz very zum sense Starten. of struggle, Die Vielfalt divides der the Klassen per- Das LichtInner der Peace: Schönheit: ebensosonality. wie A sdie we entspannte, relax, as we informelle refine the Atmosphäre breath, as wesowie keep das the Das Licht der Schönheit: Miteinanderconsciousness von on Menschen spiritual practices,aus vielen weverschiedenen go deeper and Ländern deeper KreativitätSource undand dieFuel Sufi-Kunst for All sindtoward belebend that which und stärkend. is the source Wenn of Du both den peace Weg andschon power seit längeremwithin.längerem T hus,gehstgehst peace undund HerausforderungenHerausforderungen is not different from begegnestbegegnest power and (was(was power wirwir is Ourder PersönlichkeitLife-Potentials allenot tun),different kannst from Du peace. hier sowohl Unterstützung als auch Weg- gefährten finden, die Dich mit offenen– Murshid Herzen Samuelund Armen L. Lewis willkommen heißen. Wir hoffen, daß Du dabei sein kannst! - Spezieller Fokus in diesem Jahr: Sufilehren zu den kreati-kreati- willkommen heißen. Wir hoffen, daß Du dabei sein kannst! - Introduction to the Sufi path and to the lineage of Hazrat our potentialities and all attainments because this place of Universal ven Künsten – Musik, Tanz, Poesie, Kunst und zur Kunst der ber Hunderte von Jahren hat die Chisthi Sufi-Linie Musik, MurshidMurshid SaadiSaadi ShakurShakur Chishti,Chishti, DirectorDirector Pir-o-Murshid Inayat Khan, Hazrat Pir Samuel L. Lewis and Peace is bertheir Hunderte source and von all Jahren things hat proceed die Chisthi from Sufi-Linie there. Musik, Persönlichkeit,Hazrat Pir Murshid Moineddin Jablonski. ÜTanz, Poesie und die kreativen Künste benutzt, um spiritu-spiritu- elle PraxisTo foster zu verkörpern this awareness und auszudrücken. we will draw fromHazrat the Inayt teachings Khan und of our Die A varietyKlassen of in classes: diesem for Jahr: those Kunst already und on Kreativität the Sufi durchpath, incluMu-Mu-- MurshidSufi lineage Samuel sharing Lewis habena wide beidevariety diese of classesWerkzeuge including betont –meditation, für die sik,ding Gänge Sufi und guides, Tänze, as Heilungwell as for und those die exploringKunst der taking Persönlich-Persönlich up Sufi- fortlaufendesoulwork, spiritualalchemistische dance, Verfeinerung self-protection des practices, Selbst. Die healing, tiefere Seitethe keit,practice. Rumis Weg der Verwirklichung, Sufi Poesie, spiritueller fortlaufende alchemistische Verfeinerung des Selbst. Die tiefere Seite Tanz und mehr. Besonderer Gast: Murshida Fatima Lassar, derdevelopment Kreativität ist of nicht, insight, „Objekte“, the path „Werke“ of attainment, oder „Kompositionen“ music, walks, sufizu Guided retreat processes using Dances of Universal Peace, produzieren,zikr, wazifa, sondern and tassawuri. uns selbst We neu are zu delighted erschaffen. this year to welcome Einführung in die Sufilinie von Hazrat Inayat Khan, Pir Einführungmeditation, in Sufi die Sufiliniezikr and wazifa von Hazrat (mantric Inayat practice), Khan, Pirwalking once again as featured teacher Pir Shabda Kahn, the Spiritual Murshid Samuel Lewis und Murshid Moineddin Jablonski Wir werden diese reiche Ader der Lehren und Übungen unserer Murshidconcentration, Samuel body Lewis awareness, und Murshid Sufi Moineddin soulwork, JablonskiSufi healing DirectorWir werden of the diese Sufi reiche Ruhaniat Ader International, der Lehren und who Übungen will be unserer joined by Linie während der diesjährigen Sommerschule erforschen. Als Teil Einepractice, Vielzahl silence von and Klassen Sufi fürstories. Menschen auf dem Sufiweg Sheikha Tamam Kahn, who will present some of her new research davon werde ich Lehren aus den „Spirituelles Tanzen“ Kommentaren – AAnfänger, wonderful Mittlere way to und experience weiter Fortgeschrittene and share practices (einschl. with theSufi- and poems on Fatima, daughter of Prophet Muhammad.
Recommended publications
  • The Wisdom of Hazrat Inayat Khan

    The Wisdom of Hazrat Inayat Khan

    The Wisdom of Hazrat Inayat Khan INVOCATION Toward the One, the perfection of Love, Harmony, and Beauty: the Only Being. United with all the illuminated souls, who form the embodiment of the Master, the Spirit of Guidance. SALAT Most gracious Lord, Master, Messiah, and Savior of humanity, We greet Thee with all humility. Thou art the First cause and the Last Effect, The Divine Light and the Spirit of Guidance, Alpha and Omega. Thy Light is in all forms, Thy Love in all beings: in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher. Allow us to recognize Thee in all Thy holy names and forms; as Rama, as Krishna, as Shiva, as Buddha. Let us know Thee as Abraham, as Solomon, as Zarathushtra, as Moses, as Jesus, as Mohammed, and in many other names and forms, known and unknown to the world. We adore Thy past; thy presence deeply enlightens our being, and we look for Thy blessing in the future. O Messenger, Christ, Nabi, the Rasul of God! Thou Whose heart constantly reacheth upward, Thou cometh on earth with a message, as a dove from above, when Dharma decays, and speakest the Word that is put onto Thy mouth, as the light filleth the crescent moon. Let the start of the Divine Light shining in Thy heart be reflected in the hearts of Thy devotees. May the Message of God reach far and wide, illuminating and making the whole of humanity as one single family in the Parenthood of God.
  • Glossaries of Words 30 1

    Glossaries of Words 30 1

    ENG L I SH ARABI C P ERSI AN TU RK I SH ARM EN I AN K U RD I SH SY RI AC by the G eog rap hical Section of the Na z al 1a112 67206 " D vision N val St miralt i , a qfi , A d y LONDON PUBLI SHED BY ms M AJ ESTY ’S ST ION ERY FFICE AT O . To b e p urc h ased t h rough any B ookse lle r or d ire c t ly f rom E . S TI NERY FFICE a t h e f ollowi n ad d r sse M . TA O O t g e s I M P I AL HOU KI G WA D W 2 an Y LO O C . d ER SE , N S , N N , . , 28 A B I N D O N S T T N D W G E L O O N S. l R E , , . ; 37 P ETER STREET M ANCH ESTER ; ’ 1 ST. D W éRESCEN T CA D I F F AN RE S , R ; 23 F ORTH S T T E D I B U G H REE , N R ; or from E S ST EET D B LI . P N NBY LTD 116 G AFTO U O O , R N R , N 19 2 0 Print ed und e r t h e afith ority of ’ H rs M AJ ESTY S STATI O NERY OF F I CE B F D I CK H AL L at t h e U nive sit P re ss Ox ford .
  • Transnational Sufism from Below: Charismatic Counselling and The

    Transnational Sufism from Below: Charismatic Counselling and The

    This article was downloaded by: [Statsbiblioteket Tidsskriftafdeling] On: 17 March 2014, At: 11:10 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK South Asian Diaspora Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rsad20 Transnational Sufism from below: charismatic counselling and the quest for well-being Mikkel Ryttera a Department of Culture and Society, Aarhus University, Aarhus, Denmark Published online: 29 Nov 2013. To cite this article: Mikkel Rytter (2014) Transnational Sufism from below: charismatic counselling and the quest for well-being, South Asian Diaspora, 6:1, 105-119, DOI: 10.1080/19438192.2013.862103 To link to this article: http://dx.doi.org/10.1080/19438192.2013.862103 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content.
  • 1 WITTEVEEN, Hendrikus Johannes (Known As Johan Or Johannes), Dutch Politician and Fifth Managing Director of the International

    1 WITTEVEEN, Hendrikus Johannes (Known As Johan Or Johannes), Dutch Politician and Fifth Managing Director of the International

    1 WITTEVEEN, Hendrikus Johannes (known as Johan or Johannes), Dutch politician and fifth Managing Director of the International Monetary Fund (IMF) 1973-1978, was born 12 June 1921 in Den Dolder and passed away 23 April 2019 in Wassenaar, the Netherlands. He was the son of Willem Gerrit Witteveen, civil engineer and Rotterdam city planner, and Anna Maria Wibaut, leader of a local Sufi centre. On 3 March 1949 he married Liesbeth Ratan de Vries Feijens, piano teacher, with whom he had one daughter and three sons. Source: www.imf.org/external/np/exr/chron/mds.asp Witteveen spent most of his youth in Rotterdam, where his father worked as director of the new office for city planning. His mother was the daughter of a prominent Social-Democrat couple, Floor Wibaut and Mathilde Wibaut-Berdenis van Berlekom, but politically Witteveen’s parents were Liberal. His mother was actively involved in the Dutch Sufi movement, inspired by Inayat Khan, the teacher of Universal Sufism. Sufism emphasizes establishing harmonious human relations through its focus on themes such as love, harmony and beauty. Witteveen felt attracted to Sufism, which helped him to become a more balanced young person. At the age of 18 the leader of the Rotterdam Sufi Centre formally initiated him, which led to his lifelong commitment to, and study of, the Sufi message. After attending public grammar school, the Gymnasium Erasmianum, Witteveen studied economics at the Netherlands School of Economics between 1939 and 1946. The aerial bombardment of Rotterdam by the German air force in May 1940 destroyed the city centre and marked the beginning of the occupation of the Netherlands by Nazi Germany.
  • Elements of Sufism in the Philosophy of the Order: an Examination of The

    Elements of Sufism in the Philosophy of the Order: an Examination of The

    1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan.
  • Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni

    Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni

    Sufism and Music: From Rumi (d.1273) to Hazrat Inayat Khan (d.1927) Grade Level and Subject Areas Grades 7 to 12 Social Studies, English, Music Key Words: Sufism, Rumi, Hazrat Inayat Khan Overview of the lesson A mystic Muslim poet who wrote in Persian is one of American’s favorite poets. His name is Mevlana Jalaluddin Rumi (1207-1273), better known a Rumi. How did this happen? The mystical dimension of Islam as developed by Sufism is often a neglected aspect of Islam’s history and the art forms it generated. Rumi’s followers established the Mevlevi Sufi order in Konya, in what is today Turkey. Their sema, or worship ceremony, included both music and movement (the so-called whirling dervishes.) The Indian musician and Sufi Hazrat Inayat Khan (1882-1927) helped to introduce European and American audiences to Sufism and Rumi’s work in the early decades of the twentieth century. This lesson has three activities. Each activity is designed to enhance an appreciation of Sufism as reflected in Rumi’s poetry. However, each may also be implemented independently of the others. Learning Outcomes: The student will be able to: • Define the characteristics of Sufism, using Arabic terminology. • Analyze the role music played in the life of Inayat Khan and how he used it as a vehicle to teach about Sufism to American and European audiences. • Interpret the poetry of Rumi with reference to the role of music. Materials Needed • The handouts provided with this lesson: Handout 1; The Emergence of Sufism in Islam (featured in the Handout 2: The Life and Music of Inayat Khan Handout 3: Music in the Poems of Rumi Author: Joan Brodsky Schur.
  • The Prophet, the Qur'an, and Islamic Ethics Conclusion

    The Prophet, the Qur'an, and Islamic Ethics Conclusion

    Conclusion The Prophet, the Qur’an, and Islamic Ethics Rudolph Ware Nun. By the pen, and what they trace. You are not insane, by your Lord’s grace. And indeed for you, a reward forever For you are indeed, atop great character (Qur’an, Sura al-Qala 68:1–5). he Prophet Muhammad, bearer of the Qur’an, holds a lofty ontolog- ical status in Islam. He is a human being, but his very being is sacred.1 He is the mediating instrument responsible For transmitting to the T 2 world what Muslims believe to be God’s verbatim speech. And as such, he is the source, embodied example, and center of contemplation For Muslim approaches to knowing God.3 For Fourteen centuries, the traditional religious sciences (‘ulum al-din) have grappled with the meaning of this one man’s life.4 Countless volumes have sought to come to terms with his legacy. Collections of records (hadith) about his life and times, his words and deeds, his virtues and miracles are essential to Muslim jurists, theologians, and historians alike.5 Scholars have penned countless volumes trying to know the Book, the God that sent it, and the man who brought it.6 They have poured out their ink— and the letter “nun,” which opens the Chapter of The Pen is often likened to an inkwell—trying to understand the man who inscribed God’s fnal revealed Book onto the tablet of history. Knowing—indeed loving—the Prophet is also the very core of the tra- ditional religious science known as Sufsm.7 For in envisioning, enacting, and embodying his example (sunna), Muslims seek to cultivate ethical excellence and draw near to God.8 And if ethics are at the heart of Sufsm—and its 223 224 RuDolph Ware wellsprings, the Qur’an and the sunna—then Suf values are not only meta- physical but also political.9 While this essay will not sketch the political history of Sufsm in the region, it is important to get a sense of the sheer demographic signifcance of Sufsm in West Africa.
  • On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition

    On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition

    53 On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition Sara Kuehn and Lukas Pokorny In man We have shown Our nature benign; in woman We have expressed Our art divine. In man We have designed Our image; in woman We have finished it (Inayat Khan 1993: 5). 1. Introduction “I see as clear as daylight that the hour is coming when woman will lead hu- manity to a higher evolution.”1 Revealed four years after his arrival in the West in 1910, this vision reflects the pioneering spirit of the first modern Acknowledgements: This paper is part of a wider ranging interdisciplinary project on sight and visual culture in Western Sufi communities. The research leading to these results has received funding from the Kulturabteilung der Stadt Wien, Wissenschafts- und For- schungsförderung (MA7 – 1007867/16), and we would like to thank the City of Vienna for their generous support. Our sincerest thanks and appreciation to Paul Scade, Mehmet Tu- tuncu, as well as the anonymous reviewers for their comments and helpful suggestions. Above all, we are indebted to Zumurrud Butta and Lisa Malin for their involvement in this project and input throughout the writing phase. Notes on Transliteration and Style: The transliteration of Arabic and Persian terms and names follows the system used in The Encyclopaedia of Islam, third edition (Fleet et al. 2016). Modern personal names are rendered according to the most common usage without regard for the Arabic or Persian derivation of those names. Sanskrit terms are rendered according to the International Alphabet of Sanskrit Transliteration.
  • Cyber Sufis: Virtual Expressions of the American Muslim Experience

    Cyber Sufis: Virtual Expressions of the American Muslim Experience

    yber C yberO rient, Vol. 14, Iss. 2, 2020, pp. 99-103 Review: Cyber Sufis: Virtual Expressions of the American Muslim Experience (Islam in the Twenty-First Century) Wael Hegazy Abstract If you have made up your mind that the embodied rituals are the main dominant phe- nomenon in modern Sufism and the cyberspace can only contribute to the marginalization of religious experience, this book is out to persuade you otherwise. This is an ethnographic study that investigates the virtualization of Sufi rituals, religious education, spiritual practices, and public outreach adopted by the Inyati Sufi order. It is also an attempt to explore an American Sufi digital paradigm that helps to balance the traditional ways of performing rituals and coping with the new age of shifting to cyber rituals. Keywords Disembodied Sufism, Online Sufi Experience, Online Sufi Rituals, Cyber Islam, New Sufism, American Sufism, Inyati Order, and Cyber Sufi Identity. Robert Rozehnal. 2019. Cyber Sufis: Virtual Expressions of the American Muslim Ex- perience (Islam in the Twenty-First Century). Oneworld Academic, August 13. 242 pages. The embodied Sufi studies are the most common ones in Sufi literature due Wael Hegazy, University of California Santa Barbara, Santa Barbara, CA 93106, USA. E-mail: [email protected] E-mail: CA USA. 93106, Barbara, Santa of University California Barbara, Santa Hegazy, Wael to the significance of the body in the Sufi realm. While this is true, this stu- dy also comes to be one of the first disembodied Sufi studies that examine the relatively recent cyber Sufism phenomenon. In short, the body is central in the Sufi practices, and that makes the absence of the body unimaginable given the remarkable role of corporeality in classical and modern Sufism.
  • Nnn Learning the Elsewhere of 'Inner Space'

    Nnn Learning the Elsewhere of 'Inner Space'

    nnn Learning the Elsewhere of ‘Inner Space’ The Affective Pedagogy of Post-Secular Sufi Healing in Germany Nasima Selim n ABSTRACT: How is access to the Elsewhere facilitated through affective pedagogy in a contemporary Sufi setting in Germany? This article draws analytical lessons from Inayati healing seminars that took place in the summer of 2013. Participants were instructed to feel the Elsewhere of ‘inner space’ in the material/corporeal realities by attuning to breath, sonic resonance, collective movement, and attentive listening. The affective pedagogy of the teacher extended the spatial-temporal coordinates of the Elsewhere (as framed by Mittermaier) to include ‘fleeting affects’ among its unknown elements. These pedagogic tactics entangled religious and secular life-worlds with aes- thetic and therapeutic traditions. Learning to feel the unknown affects emanating from the Elsewhere in this setting aimed to provide existential resources to cope with the everyday struggles of post-secular life. n KEYWORDS: affective pedagogy, Elsewhere, fleeting affects, Germany, healing, Inayati Sufism, post-secularity Vergesset nicht Do not forget Freunde Friends wir reisen gemeinsam We travel together besteigen Berge Climb the mountains pflücken Himbeeren Pluck raspberries lassen uns tragen Let the four winds von den vier Winden Carry us. Vergesset nicht Do not forget es ist unsere It is our gemeinsame Welt Common world die ungeteilte The undivided ach die geteilte Oh the divided die uns aufblühen läßt That allows us to bloom die uns vernichtet That which destroys us diese zerrissene This torn apart ungeteilte Erde Undivided earth auf der wir On which gemeinsam reisen. We travel together. — Rose Ausländer, “Gemeinsam/Together” Religion and Society: Advances in Research 11 (2020): 105–119 © The Author(s) doi:10.3167/arrs.2020.110108 106 n Nasima Selim Each year, many Inayati Sufis gather for a summer school in a village in northern Germany that lies between Hanover and Hamburg, a few hundred kilometers from Berlin.
  • Secret Politics of the Sufi: the Sultan And

    Secret Politics of the Sufi: the Sultan And

    THE SECRET POLITICS OF THE SUFI: THE SULTAN AND THE SAINT IN MODERN MOROCCO By Abdelilah Bouasria Submitted to the Faculty of the School of Public Affairs of American University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy In Political Science Chair: Mark Sedgwick Dean of the School of Public Affairs Date 2010 American University Washington D.C. 20016 AMERICAN UNIVERSITY LIBRARY 95^ UMI Number: 3415750 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMT Dissertation Publishing UMI 3415750 Copyright 2010 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 © COPYRIGHT by Abdelilah Bouasria 2010 All RIGHTS RESERVED DEDICATION To my parents whose unconditional love and financing made me believe that I could do To my wife Paula whose greatness, sweetness and love are so huge that no word could fit, To my sister Leila whose chit chats and debates came to my blurring confusions as a split, To Sidi Hamza, my Sufi master, who taught me that dreams are a school of olives without a pit, To Michel Foucault, the archeologist, who befriended me in times of despair witch such abnormal wit.
  • Sufi Orders in Portland Sufism (Islam)

    Sufi Orders in Portland Sufism (Islam)

    Sufi Orders in Portland Sufism (Islam) This report was researched and written by student Miranda Meadow of Reed College, under the direction of Dr. Kambiz GhaneaBassiri. Those who call themselves Sufis in Portland are a kaleidoscopic mix of observing Muslims, Muslims who are not strictly observant, and those who outright reject any connection between Sufism and Islam. This mix reflects Sufism in the United States as a whole, where Sufism as a form of spirituality has become partially, and in some cases totally, disassociated from Islam. (See Professor Alan Godlas's categorization of Sufis in the United States at http://www.uga.edu/islam/sufismwest.html.) Interestingly enough, this disassociation can vary even among those who claim to belong to the same <em>tariqa</em> (lineage). This means that even within the Threshold Society (below), for example, there are members who are strict adherents of Islam and those who have not taken and do not plan to take <em>shahada</em> (the witnessing of a Muslim that there is one God and Muhammad is His Messenger). Non-Islamic Sufi Orders Associated with the teachings of Hazrat Inayat Khan Sufism in Portland traces its origins back to 1910, when Hazrat Inayat Khan traveled throughout the United States, promulgating a universalistic interpretation of Sufism in which all spiritual paths were regarded as equal. Though a devout Muslim himself, much of what he taught focused on the universality of religion and not on Islam. He read and taught from the texts of several religious traditions. The teachings of Inayat Khan were formalized into two Sufi groups during his travels in the United States.