Sufism is typically thought of as the mystical side of Islam. In recent years, it has been held up as a supposedly peaceful alternative to the spread of forms of Islam associated with violence, an embodiment of democratic ideals of tolerance and pluralism. Are Sufis in fact as otherworldy and apolitical as this stereotype suggests? Modern Sufis and the State brings together a range of scholars, including anthropologists, historians, and religious-studies specialists, to challenge common assumptions that are made about Sufism today. Focusing on India and Pakistan within a broader global context, this book provides locally grounded accounts of how Sufis in South Asia have engaged in politics from the colonial period to the present. Contributors foreground the effects and unintended consequences of efforts to link Sufism with the spread of democracy and consider what roles scholars and governments have played in the making of twenty-first-century Sufism. They critique the belief that Salafism and Sufism are antithetical, offering nuanced analyses of the diversity, multivalence, and local embeddedness of Sufi political engagements and self-representations in Pakistan and India. Essays question the portrayal of Sufi shrines as sites of toleration, peace, and harmony, exploring cases of tension and conflict. A wide-ranging interdisciplinary collection, Modern Sufis and the State is a timely call to think critically about the role of public discourse in shaping perceptions of Sufism.

The Zohar is the great medieval compendium of Jewish esoteric and mystical teaching, and the basis of the kabbalistic faith. It is, however, a notoriously difficult text, full of hidden codes, concealed meanings, obscure symbols, and ecstatic expression. This illuminating study, based upon the last several decades of modern Zohar scholarship, unravels the historical and intellectual origins of this rich text and provides an excellent introduction to its themes, complex symbolism, narrative structure, and language. A Guide to the Zohar is thus an invaluable companion to the Zohar itself, as well as a useful resource for scholars and students interested in mystical literature, particularly that of the west, from the Middle Ages to the present.

Martin Heidegger (1889-1976) is considered one of the most influential philosophers of the twentieth century in spite of his well-known transgressions-his complicity with National Socialism and his inability to show remorse or compassion for its victims. In The Duplicity of Philosophy's Shadow, Elliot R. Wolfson intervenes in a debate that has seen much attention in scholarly and popular media from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger's work. Wolfson sets out to probe Heidegger's writings to expose what remains unthought. In spite of Heidegger's explicit anti-Semitic statements, Wolfson reveals some crucial aspects of his thinking-including criticism of the biological racism and militant apocalypticism of Nazism-that betray an affinity with dimensions of Jewish thought: the triangulation of the concepts of homeland, language, and peoplehood; Jewish messianism and the notion of historical time as the return of the same that is always different; inclusion, exclusion, and the status of the other; the problem of evil in kabbalistic symbolism. Using Heidegger's own methods, Wolfson reflects on the inextricable link of truth and untruth and investigates the matter of silence and the limits of speech. He challenges the tendency to bifurcate the relationship of the political and the philosophical in Heidegger's thought, but parts company with those who write off Heidegger as a Nazi ideologue. Ultimately, The Duplicity of Philosophy's Shadow argues, the greatness and relevance of Heidegger's work is that he presents us with the opportunity to think the unthinkable as part of our communal destiny as historical beings.

Sufism is a growing and global phenomenon, far from the declining relic it was once thought to be. This book brings together the work of fourteen leading experts to explore systematically the key themes of Sufism's new global presence, from Yemen to Senegal via Chicago and Sweden. The contributors look at the global spread and stance of such major actors as the Ba 'Alawiyya, the 'Afropolitan' Tijaniyya, and the Gu len Movement. They map global Sufi culture, from Rumi to rap, and ask how global Sufism accommodates different and contradictory gender practices. They examine the contested and shifting relationship between the Islamic and the universal: is Sufism the timeless and universal essence of all religions, the key to tolerance and co-existence between Muslims and non-Muslims? Or is it the purely Islamic heart of traditional and authentic practice and belief? Finally, the book turns to politics. States and political actors in the West and in the Muslim world are using the mantle and language of Sufism to promote their objectives, while Sufis are building alliances with them against common enemies. This raises the difficult question of whether Sufis are defending Islam against extremism, supporting despotism against democracy, or perhaps doing both.

'Dreams are products of the mind, and do not come from any external source' Artemidorus' The Interpretation of Dreams (Oneirocritica) is the richest and most vivid pre-Freudian account of dream interpretation, and the only dream-book to have survived complete from Graeco-Roman times. Written in Greek around AD 200, when dreams were believed by many to offer insight into future events, the work is a compendium of interpretations of dreams on a wide range of subjects relating to the natural, human, and divine worlds. It includes the meanings of dreams about the body, sex, eating and drinking, dress, the weather, animals, the gods, and much else. Artemidorus' technique of dream interpretation stresses the need to know the background of the dreamer, such as occupation, health, status, habits, and age, and the work is a fascinating social history, revealing much about ancient life, culture, and beliefs, and attitudes to the dominant power of Imperial Rome. Martin Hammond's fine translation is accompanied by a lucid introduction and explanatory notes by Peter Thonemann, which assist the reader in understanding this important work, which was an influence on both Sigmund Freud and Michel Foucault.

The Habad school of hasidism is distinguished today from other hasidic groups by its famous emphasis on outreach, on messianism, and on empowering women. Hasidism Beyond Modernity provides a critical, thematic study of the movement from its beginnings, showing how its unusual qualities evolved. Topics investigated include the theoretical underpinning of the outreach ethos; the turn towards women in the twentieth century; new attitudes to non-Jews; the role of the individual in the hasidic collective; spiritual contemplation in the context of modernity; the quest for inclusivism in the face of prevailing schismatic processes; messianism in both spiritual and political forms; and the direction of the movement after the passing of its seventh rebbe, Rabbi Menachem Mendel Schneerson, in 1994. Attention is given to many contrasts: pre-modern, modern, and postmodern conceptions of Judaism; the clash between maintaining an enclave and outreach models of Jewish society; particularist and universalist trends; and the subtle interplay of mystical faith and rationality. Some of the chapters are new; others, published in an earlier form, have been updated to take account of recent scholarship. This book presents an in-depth study of an intriguing movement which takes traditional hasidism beyond modernity.

Integrating patristics and early Jewish mysticism, this book examines Gregory of Nyssa's tabernacle imagery, as found in Life of Moses 2. 170-201. Previous scholarship has often focused on Gregory's interpretation of the darkness on Mount Sinai as divine incomprehensibility. However, true to Exodus, Gregory continues with Moses's vision of the tabernacle 'not made with hands' received within that darkness. This innovative methodology of heuristic comparison doesn't strive to prove influence, but to use heavenly ascent texts as a foil, in order to shed new light on Gregory's imagery. Ann Conway-Jones presents a well-rounded, nuanced understanding of Gregory's exegesis, in which mysticism, theology, and politics are intertwined. Heavenly ascent texts use descriptions of religious experience to claim authoritative knowledge. For Gregory, the high point of Moses's ascent into the darkness of Mount Sinai is the mystery of Christian doctrine. The heavenly tabernacle is a type of the heavenly Christ. This mystery is beyond intellectual comprehension, it can only be grasped by faith; and only the select few, destined for positions of responsibility, should even attempt to do so.

The rhetoric of cultural identity generally goes in two potential directions: One a universal line that insists on an overall pattern of integration and harmony among all peoples regardless of their differences, and the other a line which suggests that various cultures are so specific and different that they will eventually enter into clash, violence and war. Drawing upon Derrida's concept of differance, I will point out that such rhetoric as examples of current political discourses fail to open the concept of cultural identity through redefining its relationship with otherness. This will be accompanied by poetry of Rumi and Whitman to suggest that their literary language through its non-dialectic characteristics is familiar with the problematic of identity and has the ability to form a cross-cultural dialogue. Sufism And Transcendentalism envisages the possibility of dialogue against the background of political conflict.

Das Werk greift eine Thematik auf, die sich im Schnittfeld zwischen Soziologie, Theologie und Religionswissenschaft bewegt und ist dementsprechend interdisziplinar angelegt. Das Thema schliesst eine Lucke in der Erforschung des Phanomens der "Beatles" und der "Beatlemania", mithin eines fur die 1960er Jahre pragnanten und eines die Folgezeit pragenden musikalischen, soziologisch-sozialkritischen und weltanschaulich-religioesen Impulses mit enormer Breitenwirkung. Beim Autor vereinen sich umfangliches Wissen uber das Sujet und Passion. Man liest es dem Buch an, dass es von jemandem geschrieben wurde, der fur das Thema brennt und sich uber einen langen Zeitraum damit auseinandergesetzt hat. Im Rahmen seiner beruflichen Laufbahn kam es zu Begegnungen und Interviews mit Sir Paul McCartney, Linda McCartney, Yoko Ono, Pete Best, Donovan, Brian Wilson, Sir Ringo Starr, Olivia Harrison, Julian Lennon, Sean Ono Lennon, Tony Sheridan, Klaus Voormann und anderen Interviewpartner aus dem unmittelbaren Umfeld der Beatles, ohne die dieses Buch so nicht entstanden ware. Ein Muss fur die soziologische und religionswissenschaftliche Analyse der 1960er Jahre, aber naturlich auch fur Beatles-Forscher und Musik-Fans gleichermassen.

The early Christian Fathers such as Jude respected 'The Book of Enoch', as did the Essenes of Qumran. However, by the fourth century AD the text was considered heretical and all extant copies were destroyed. It was not until the 18th century that a surviving Ethiopic version was found, and its ideas and beliefs could once again be made known to the world. 'The Book of Enoch' tells of the enigmatic Watchers, fallen angels who breed with human females and give rise to the race of Nephilim, evil giants who wreak havoc on earth, and are destroyed by The Flood. Following sections describe Visions, of a messiah-like Son of God, of the Astronomical/Spiritual make-up of the Universe, and of the apocalyptic Final Judgment to be visited upon evil-doers. The R H Charles translation remains the standard English version of the text and is presented here in its entirety.

Sufism formed one of the cultures of resistance which has existed in the social fabric of Persia since antiquity. Such resistance continues to manifest itself today with many looking to Sufism as a model of cooperation between East and West, between traditional and modern. 'Sufism in the Secret History of Persia' explores the place of Sufi mysticism in Iran's intellectual and spiritual consciousness through traditional and contemporary Sufi thinkers and writers. Sufism in the Secret History of Persia examines the current of spirituality which extends from the old Iranian worship of Mithra to modern Islam. This current always contains elements of gnosis and inner knowing, but has often provided impetus for socio-political resistance. The study describes how these persisting pre-Islamic cultural and socio-religious elements have secretly challenged Muslim orthodoxies and continue to shape the nature and orientation of contemporary Sufism.

Ein anonymer Autor hat im letzten Viertel des 14. Jahrhunderts in England Schriften zur geistlichen Theologie verfasst, fur die sich in der Forschung der Arbeitstitel "Cloud-Gruppe" eingeburgert hat. In den sieben Werken dieser in mittelenglischer Sprache verfassten Textgruppe bringt der Autor ein mystisches Wissen zur Sprache, mit dessen Hilfe man sich in die Fahigkeit zur mystischen Einungserfahrung einuben und den Weg dorthin deuten und verstehen kann. Im Buch von Steinmetz wird dieses mystische Wissen mit dem zentralen Thema der mystischen Einungserfahrung erhoben und dargestellt."

Mirigavati or The Magic Doe is the work of Shaikh Qutban Suhravardi, an Indian Sufi master who was also an expert poet and storyteller attached to the glittering court-in-exile of Sultan Husain Shah Sharqi of Jaunpur. Composed in 1503 as an introduction to mystical practice for disciples, this powerful Hindavi or early Hindi Sufi romance is a richly layered and sophisticated text, simultaneously a spiritual enigma and an exciting love-story full of adventures. The Mirigavati is both an excellent introduction to Sufism and one of the true literary classics of pre-modern India, a story that draws freely on the large pool of Indian, Islamic, and European narrative motifs in its distinctive telling of a mystical quest and its resolution. Adventures from the Odyssey and the voyages of Sindbad the Sailor-sea voyages, encounters with monstrous serpents, damsels in distress, flying demons and cannibals in caves, among others-surface in Suhravardi's rollicking tale, marking it as first-rate entertainment for its time and, in private sessions in Sufi shrines, a narrative that shaped the interior journey for novices. Before his untimely death in 2009, Aditya Behl had completed this complete blank verse translation of the critical edition of the Mirigavati, which reveals the precise mechanism and workings of spiritual signification and use in a major tradition of world and Indian literature.

Over the past generation, scholars have devoted increasing attention to the diverse forms that Jewish mysticism has taken both in the past and today: what was once called "nonsense" by Jewish scholars has generated important research and attention both within the academy and beyond, as demonstrated by the popular fascination with figures such as Madonna and Demi Moore and the growing interest in spirituality. In Jewish Mysticism and Kabbalah, leading experts introduce the history of this scholarship as well as the most recent insights and debates that currently animate the field in a way that is accessible to a broad audience. From mystical outpourings in ancient Palestine to the Kabbalah Centre, and from attitudes towards gender to mystical contributions to Jewish messianic movements, this volume explores the various expressions of Jewish mysticism from antiquity to the present day in an engaging style appropriate for students and non-specialists alike.

"Sensible Ecstasy" investigates the attraction to excessive forms of Christian mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism.
What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.

William Blake once wrote that "The road of excess leads to the palace of wisdom." Inspired by these poetic terms, Jeffrey J. Kripal reveals how the works of scholars of mysticism are often rooted in their own mystical experiences, "roads of excess," which can both lead to important insights into these scholars' works and point us to our own "palaces of wisdom."
In his new book, Kripal addresses the twentieth-century study of mysticism as a kind of mystical tradition in its own right, with its own unique histories, discourses, sociological dynamics, and rhetorics of secrecy. Fluidly combining autobiography and biography with scholarly exploration, Kripal takes us on a tour of comparative mystical thought by examining the lives and works of five major historians of mysticism--Evelyn Underhill, Louis Massignon, R. C. Zaehner, Agehananda Bharati, and Elliot Wolfson--as well as relating his own mystical experiences. The result, Kripal finds, is seven "palaces of wisdom": the religious power of excess, the necessity of distance in the study of mysticism, the relationship between the mystical and art, the dilemmas of male subjectivity and modern heterosexuality, a call for ethical criticism, the paradox of the insider-outsider problem in the study of religion, and the magical power of texts and their interpretation.
An original and penetrating analysis of modern scholarship and scholars of mysticism, "Roads of Excess, Palaces of Wisdom" is also a persuasive demonstration of the way this scholarly activity is itself a mystical phenomenon.

Original Arabic, transliteration and translation. It is said that the author of Dala'il ul-Khayrat, Imam Muhammad al-Jazuli, went on a journey. He found himself in great need of water for making ablutions required before prayers. He came upon a well but could not reach the water far below, as there was no bucket and rope. He became very worried . A young girl saw this and came to his assistance. She spat into the well whereupon the water rose to the top of its own accord. Seeing this miracle, he asked the girl, "And how is that possible?" She replied "I was able to do this due to my invoking excessive blessings upon Prophet Muhammad, upon whom be Allah's blessings and peace." Having thus seen the benefit of invoking blessings upon the Prophet, Imam Jazuli decided to write Dala'il ul-Khayrat. In it, he compiled litanies invoking peace and blessings upon the Prophet. It is by far the most popular and universally-acclaimed collection of prayers upon the Prophet, used throughout the Muslim world and recited individually and in groups, in homes and in mosques, silently and aloud.

In a book now marked by both critical acclaim and cross-cultural controversy, Jeffrey J. Kripal explores the life and teachings of Ramakrishna Paramahamsa, a nineteenth-century Bengali saint who played a major role in the creation of modern Hinduism. Through extended textual and symbolic analyses of Ramakrishna's censored "secret talk," Kripal demonstrates that the saint's famous ecstatic and visionary experiences were driven by mystico-erotic energies that he neither fully accepted nor understood. The result is a striking new vision of Ramakrishna as a conflicted, homoerotic Tantric mystic that is as complex as it is clear and as sympathetic to the historical Ramakrishna as it is critical of his traditional portraits.
In a substantial new preface to this second edition, Kripal answers his critics, addresses the controversy the book has generated in India, and traces the genealogy of his work in the history of psychoanalytic discourse on mysticism, Hinduism, and Ramakrishna himself. "Kali's Child" has already proven to be provocative, groundbreaking, and immensely enjoyable.
"Only a few books make such a major contribution to their field that from the moment of publication things are never quite the same again. "Kali's Child" is such a book."--John Stratton Hawley, "History of Religions"
Winner of the American Academy of Religion's History of Religions Prize for the Best First Book of 1995

Recorded talks and sayings by Inayat Khan in their unedited and most authentic version.

At long last, an accessible little book that focuses on the teachings of Rumi's teacher and inspiration, Shams of Tabriz. Included in this slim, charming volume is a biographical sketch of the great Sufi teacher and mystic and a new translation of 500 of his core teachings that bring into fresh focus the meaning and mysteries of life and love.

There are many books on Rumi and many translations of his works and yet most readers are unaware of how Rumi became a mystic. Shams, an Arabic word that means the sun, was the catalyst that converted the rather resolute and ascetic Rumi, the cleric and teacher, into Rumi, the passionate disciple of the religion of love. He was the agent of the propulsive mystical energy that transformed Rumi the reticent into Rumi the ecstatic poet.

Rumi lovers, spiritual seekers, and devotees of the mystical path will meet this little book of wisdom and mystical secrets with enthusiasm.

I shall not place you in my heart

For you may get hurt by its wounds

I won t keep you in my eyes

For I may belittle you and

expose you to the ridicule of common men

I will hide you inside my soul, not in my heart or in my eyes,

so that you may become one with my breath.