Sufism: The Whirling Dervish and the Divine - Term Paper Example

?Running Head: SUFISM: THE WHIRLING DERVISH AND THE DIVINE Sufism: The Whirling Dervish and the Divine Word Count: 3033 Sufism: TheWhirling Dervish and the Divine Why art thou slumber bound Like clay the Earth caressing? In movement shall be found The key to every blessing (Friedlander & Uzel, 1992) Introduction Sufism is the dimension of Islamic worship in which mysticism is practiced. The definition of mysticism in religion is that it is a “private, unmediated, and ineffable yet universally present in all human religiosity” set of experiences that are part of the unexplainable and incomprehensible parts of religion that create the mystery on which most religion is based. Mysticism is the part of a religion that touches on the supernatural and allows the worshiper to divide themselves from their mortal existence and reach into the divine in order to commune with God. The ability for the human being to separate themselves from the human plane and touch into something of the divine defies explanation and is part of what helps to construct the idea of faith. The following paper will examine the nature of Sufism and the way in which the practice of the Whirling Dervish provides a solemn, yet celebratory experience in which the initiate is able to transcend themselves and commune with God. The paper will discuss Sufism and its origins and then explain the experience of the Whirling Dervish as the initiate and the audience participate in a ceremony of dance, music, and poetry, as well as readings from the Qu’ran that complete an experience of immense spiritual transcendence. Through the discussion of the meaning of communion with God and the capacity for reaching beyond what is mortal and human, an understanding of mysticism and the way in which it contributes to religious experience will help to define and explore the nature of human and divine connectivity. The Muslim sect of the Sufi create a wondrous example of the nature of religious mysticism. Sufism. Tariqa Qadiriyya Boutchichiyya (2003) discusses the nature of Sufism and how it developed. It is written that they were not named as a separate sect during the time of the Prophet, but that they did exist. He was their living model and created a source from which they developed their spiritual worship. The first Sufis were called Ahl As ASuffa, or ‘the people of the Bench’. They were referred to by the Prophet when it was said “Restrain yourself together with those who pray to their Lord morning and evening seeking His Face.  Do not turn your eyes away from them in the quest for the good things of this life; nor obey any whose heart we have made heedless of Our remembrance who follows his own lust and gives loose reign to his desires” ( Qur’an Al-Khahf (The Cave, verse 28), There are connections to the word Sufi from Arabic and other languages. The first is a connection to ‘purity’. There is also a connection to the word for wool, which describes the simple garments of the Sufi, thus this might have been a short way in which to reference the group (Stoutzenberger, 2006). There are other languages, however, from which some derivation might occur. The Greek word ‘sofoy’ means ‘the wise one’ which passed into the Arabic to the word ‘faylasuf’ which means ‘philosopher’. The Arabic term ‘murabit’ refers to a fortress with a garrison, which in turn was connected to the capital city in Morocco called Rabat. The term can also be used to describe moving from city to city and staying in hostels called Ribats, much the same way an army may move. Ribats were often comprised of solitary mystics or groups of mystics that would journey this way with the intention of finding a remote and unused home area. This would then be revered to as a Ribat, which was used as a place in which shelter was given to a variety of “specialists in the religious sciences”, where Madrassas is an example. These Ribats were associated with the Sufis where they practiced and developed their worship (Tariqa Qadiriyya Boutchichiyya, 2003). The purpose of Sufism is to find the spiritual truth of Islam and this is searched out in ascetic and esoteric rituals. There is a strong belief that the Qu’ran has two levels of meaning. The first is the outer meaning called the Zahir and the second is the inner meaning called the Batin. The Zahir is the law under which the faith of Islam is practiced. The exoteric, the Zahir, is taken literally in order to create a structure in which to live a holy and pure lifestyle. The Batin, or the esoteric, is the meanings which are described as the spiritual truths or haqa’iq. The passage from Zahir into Batin can be described as “from the world of appearances to spiritual reality” (Daftary, 2000). The search of Sufism is to find the esoteric through ritual. The sect originated in 1273 in Turkey where it then spread to the Balkans, Syria, and then into Egypt. Currently the largest numbers of Sufis exist in Pakistan, Turkey, and Egypt. There are at least 100 major groups of Sufis in the primary Islamic regions of the world and hundreds of smaller groups who worship together throughout the world (Yukleyen, Ahmet, (2008). Although there are many Sufi groups who claim legitimacy, they do not adhere to first being Muslim so they fall outside of the basic tenets of being Sufi. Muslim is the core of the Sufi religion and thus in order to become a true Sufi, a person must first practice Islamic worship. Sufi philosophy is desired by many people and has been adopted in the West without Islamic worship, but this is not true Sufism (Karamustafa, 2007). Jalauddin Rumi, called Mevlana which means ‘our leader’ was born in Afghanistan but came to Turkey when his lands were invaded by the Mongols. He and his family settled in the city of Koyna. His belief was that the love that he experienced with God was both unifying and transcending and he translated this belief into the use of song, dance, and poetry in order to express his “desire to be subsumed in a mystical union with God” (Ahmed, 2011, p. 203). The yearly ceremonies of the Whirling Dervish are held on the anniversary of Mevlana’s death with a swirling event of ecstasy that culminates in the ultimate communion with God. Cloaked in black with circular skirts underneath belonging to their long white robes and conical hats on their head, the cloaks are eventually shed to represent the casting off of worldly attachments and the self which is thought of as the ego (Ahmed, 2011). The Whirling Dervish The practice of Sufi whirling began in the 13th century so is relatively new in the history of Islam. Jalal a-Din Rumi founded the Sufi religion in 1273 that was supported by the Sultan’s son, Valed, Celebi. Sufism practices as they exist currently can be attributed to Hazreti Mevlana Rumi who was the founder of the whirling dervish. Islamic poets Nizami, Nasimi, Fizuli, and Khatai were recited for a long time in history as part of ritual and practice in Azerbaijanian dervishes (Hemelek, 2004). The Whirling Dervish is described by Hemelek (2004) who wrote “If Sufism has been responsible for the philosophical and artistic basis of Islamic mysticism, dervishes define its practical, behavioral dimension” (p. 306). The dervish, in particular the Whirling Dervish is a way in which to connect to a higher plane and exhibit the practice of connecting to the divine. The Whirling Dervish is a reference to the person, their act of whirling being their form of connectivity to God. A dervish is someone who has been initiated onto the Sufi path and the whirling is part of the ceremony and ritual of those who practice. The Sema, the ritual of whirling, has been celebrated since the time of Mevlana’s death on December 17, 1273. The way of the Sufi is the way of love. The ceremony is celebrated by all in attendance with there being no distinction between the audience and the dervish, which is the initiate for whom the ritual is being performed. The music and languages that is use is considered that of the Heart and an atmosphere of love is accentuated by the Baraka, which is the blessing (Turning, the sema of the Mevlevi, 2013). The turning of the dervish is done counterclockwise as they spin in their own space, and then again in the circle of spinning people which is called the halka. This is to imitate the turning of planets as they circle the sun. As they are spinning they turn the right hand up and the left hand down in an act that makes them “transparent vessels for bringing the divinie blessings to the earth” (Turning, the sema of the Mevlevi, 2013). The celebration is a way of remembering God, which comes from the silent chanting of the name of God, Allah, which is invoked in all who attend. The term for the celebrants is semazens and their first act in the ritual is to turn so that they dissolve all of their doubts in belief that God is a unifying presence (Turning, the sema of the Mevlevi, 2013). As the turning continues this is deepened into faith as their experience begins to heighten until they are within the grace of God. The article, Turning, the sema of the Mevlevi (2013), describes this experience by stating that “it is here that everyone drinks deeply from the same source of life and love that united Mevlana and the Shams hundreds of years ago. The eternal bridge they became, as teacher and student, love and beloved, still beckons the spiritual traveler who is willing to risk all in its precarious course”. When verses from the Qu’ran are recited, they stop and in unison they all kiss the floor, raising their hands in prayer and asking for God’s blessing (Turning, the sema of the Mevlevi, 2013). The participants silently recite the Surah al-Fatiha, which is the first chapter of the Qu’ran with the Slamun Aleykum being heard throughout the space, which is the phrase “God’s Peace be with you”. They sacred name of God, Hu, is spoken by all before they leave the place of the ritual. This is most commonly a yearly ritual and preparations for it are done throughout the year in order to receive God which includes giving to people which is a sacred responsibility of those who undertake this responsibility (Turning, the sema of the Mevlevi, 2013). The ceremony of the Whirling Dervishes was proclaimed in 2005 by UNESCO or the United Nations Educational Scientific and Cultural Organization as one of the “Masterpieces of the Oral and Intangible Heritage of Humanity” (UNESCO, 2005). Mysticism Mysticism is very difficult to define. Johnston (1997) writes that there are as many as at least 26 different definitions for the idea of mysticism. The origins of the idea of mysticism comes from the Greek and Roman where those hungry for more meaning in their life sought out the esoteric which took the form within a variety of different faiths. The origin of the word, muein, could be associated with those who “in an oath of secrecy swore to be silent or, literally, to keep his mouth shut (muein) about the inner working of his new found religion” (Johnston, 1997, p. 16). The association of the word to muo meant that the individual was in a profound contemplation (Johnsonton, 1997). A member of one of the mysticism based religious orders was one who had elite knowledge and who was on the inside where those who did not belong were on the outside of the religion. This made exclusivity a part of religious worship. One of the ways in which mysticism is created is through experimental knowledge. Experimental knowledge comes from something perceived as tangible. In other words, the love of God is real because the person feels they are touched by it. This is not the same as abstract knowledge which comes from elements of truth being extracted from what is known. An example of medieval thought on Christianity in relationship to experimental knowledge is shown through Johnston (1997) who writes “medieval writers maintain that concepts can attain to God as he is in creation, but only love can attain God as he is in himself” (p. 17). The essential meaning of this is that God can be found where he exists, but only through love, which is described as the basis of mysticism, can one attain God in his sense of existence. Mysticism is further explored by Arnswald (2009) who examined the writings of Ludwig Wittgenstein. Religion is an attempt to make sense of the world and mysticism is the attempt to make sense of religion on the plane of existence from which the divine has been observed. In attempting to reach the divine, the human has determined its truth and through that truth furthers their exploration of its meaning by reaching out to God. Because the idea of religion “shows no facts” the individual is in search of facts that can be found through religious fervor, which is often expressed in a way that works the body and the mind into an alternate existence. This can be seen as the expression of mysticism. Mysticism is the works that are needed to reach into what is perceived as truth without facts and come away with truth based on the experience of that lack of fact. Snir (2006) writes that there is a powerful connection between the transcendence of poetry and that of mysticism. Snir (2006) discusses the connection between poetry and mysticism as they are both verbal expressions of emotional experiences, but also states that “both in general and within the context of Islam…it is impossible to convey an emotional experience in its entirety through the medium of words – the experience is beyond the power of language even if there is a desire to speak about it (p. 83). Even though it is impossible to recreate the depth of emotional experience, it has never been a barrier to poets and religions to express the way in which the unspeakable can be verbally expressed. Poetry and religious expression both use a great deal of symbols, metaphors, similes, sinaesthesias, and oxymoron. Some Arab poets make a connection between the stages of mysticism and the creation of poetry. Sufi texts are used as an example where different interpretations provide context for the creative process when looked at from perspectives of literary development (Snir, 2006). The comparison is made more clear as Snir (2006) writes “The ‘vision’ reconstructs the world beyond ordinary perception and things in everyday reality are seen in a different light, as distinct from their external appearances” (p. 84). The purpose of both poetry and mysticism is that it creates a space in which what is seen is transformed into what lies underneath. Snir (2006) furthers the argument by making the connection between poetry and mysticism that suggests that they are both derived from the supernatural. The discussion of divine gifts furthers this argument in that in Muslim tradition, divine gifts can be attained through effort. When the poet seeks to express his or her emotional space, they are seeking what is sought in mysticism which is a way to explain or experience that which is almost near impossible to express. This connection between the poet and the Sufi is intimate in that the rituals of the Sufi are defined by the poetry works that have become a part of their search to touch and become a part of the divine. Sufism and Mysticism One of the first issues that comes up in the practices of the Sufi is the Islamic tradition of keeping a strictly separated space between God and human beings. According to what Stoutzenberger (2006) has written “In Islam, placing anything on the same plain as God is the gravest sin” (p. 135). The Sufis have developed a series of elaborate systems in order to reach God. In this way they are expressing their submission to God. Stoutzenberger (2006) writes that “By faithfully engaging in mystical practices you spend all your energy surrendering your will to God so that at some point you are no longer clinging to your own will” (p. 135). The goal is to pursue this connection until the other self no longer exists, leaving only the will of God. This can be described as an absorption into God. Submission becomes not only an act of surrender into God’s will, but surrender of all other self into that which is understood as being God. The self and the will are gone and only a communion with the divine remains. Conclusion Despite the belief that God and all other things should remain separate in the Muslim faith, the Sufis actively seek God in order to support their belief that communion God is the ultimate expression of surrender. The idea of mysticism puts religion in context with meaning where facts are few and faith is the foundation of belief. Finding meaning is the intention of the rituals of mysticism and the Whirling Dervish is the method through which the Sufis find their ultimate expression of faith as they twirl until they find communion with God. The intention of the twirling expression of faith is to shed all things that hold the self to the will, leaving worldly and material life so that communion with God is achieved. The Whirling Dervish is a celebration of song, poetry, and music, the initiate creating a connection to the divine and becoming a part of God. The ability to for an individual to become part of a collective experience provides the environment in which communion with God becomes the transcendent experience. Mysticism is the search for direct communion with God in order to discover what is unknown through trying to express that which is difficult, if not possible, to express. The individual will search for their own way to leave behind those things that define them in ways that seem out of step with God and through use of the body and the effect on the mind, the ritual provides them with a conduit towards the transcendent state. Faith can be constructed through the use of ritual to commune with the divine, the human experience left behind in order to become a part of that which defines the meaning of faith. Resources Ahmed, S. A. & (2011). A comprehensive history of medieval India from the 12th to the mid-18th century. New Delhi: Pearson Education in South Asia. Arnswald, U. (2009). In search of meaning: Ludwig Wittgenstein on ethics, mysticism and religion. Karlsruhe: University Verl. Karlsruhe. Daftary, F. (2000). Intellectual traditions in Islam. London: I.B. Tauris in association with the Institute of Ismaili Studies. Friedlander, S., & Uzel, N. (1992). The whirling dervishes: Being an account of the Sufi order known as the Mevlevis and its founder the poet and mystic Mevlana Jalalu'ddin Rumi. Albany, NY: State University of New York Press. Hemetek, U. (2004). Manifold identities: Studies on music and minorities : [proceedings of the 2nd meeting of the Study Group Music and Minorities fo the International Council for Traditional Music (ICTM), Lublin/Poland, 2002]. London: Cambridge Scholars Press. Johnston, W. (1997). The inner eye of love: Mysticism and religion. New York: Fordham University Press. Karamustafa, A. T. (2007). Sufism: The formative period. Berkeley: University of California Press. S?ni?r, R. (2006). Religion, mysticism and modern Arabic literature. Wiesbaden: Harrassowitz. Stoutzenberger, J. (2006). The human quest for God: An overview of world religions. New London, CT: Twenty-Third Publ. Tariqa Qadiriyya Boutchichiyya (2003). Sufism part 1. 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