"Sufism: A Hidden Treasure" -- a talk by Shaikh Kabir Helminski at City Circle, London on Friday 14th March, 2014. Many British Muslims today suffer a double alienation: on one side from a dogmatic expression of Islam lacking in love, and on the other side from a materialistic culture that leaves little room for the [...]
In considering how the human being can embody both self and selflessness, let's begin with a metaphysical perspective on the position that human consciousness occupies in cosmic existence. The human consciousness is a presence suspended between the Divine Absolute and a Cosmic-Life-Force that is associated with our intention, thoughts, and feelings. That's a mouthful, I know. It's meaning will become clearer, I hope, through the course of this article.
The following excerpt is from the forthcoming book, Civilization of Paradise, Revelation Poems (Fons Vitae 2014), by Asad Ali. The book contains 90 poems, each associated with a Surah of the Qur'an, as well as 60 pages of introductory materials, including transcripts of three nights during which Kabir and Mahmoud Mostafa visited Dr. Ali's home in 2005. This long awaited book completes the cycle of 114 Poems that began with Happiness without Death (Threshold Books, 1991), by Asad Ali. Annemarie Schimmel, one of the greatest scholars of Sufism of the 20th Century, wrote of Asad Ali's poetry: "if carefully read as it deserves, it can help Westerners understand the grandeur and power of pristine Islam."
Catch the fragrance of the Garden with Camille's inspired talk touching on Mevlana, Hadith, and the Qur'an.
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On a recent trip to Turkey led by Shaikh Kabir and Camille Helminski, our group was lucky enough to be invited to the Sefik Can Foundation, under the direction of Nur Artiran, one of Turkey's most respected spiritual teachers. It gave us a valuable insight into Sufism as practised by modern Mevlevis in Turkey.
Sufism is not only the sublime poetry of a Rumi; it is also how we relate to others, how we receive a guest. The work of Sufism is not primarily acquiring information; it is more about clearing the mirror of consciousness. As rich as the treasure of Sufi knowledge is (an immense intellectual heritage), most of us would not have been drawn to this path if we had not encountered its love embodied in human relationships.
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The elect of the elect fast by examining their thoughts and preventing their innermost consciousness from paying attention to anything other than God. These are the people of poverty, and their capital and provisions for wayfaring on the path to God are nothingness. . . .
My father [Mevlana Jalaluddin Rumi] said, “O Bahauddin, when the seed of my teaching has taken root in your heart, you will understand—reflect deeply on my teaching and really try to absorb it and if you do, felicity will be yours. Know that the body of the prophets, the saints, and their friends will never perish. A seed thrown into the earth may appear to die and disappear, however, at the end of a few days it comes to life and grows into a flourishing tree. In a similar way the body of the prophets and the saints will also come to life again.”
From the very beginning of my own training I was led to ask the question: If Mevlana were alive today, would he teach in the same way that he taught in Konya in the 13th century? So many aspects of his teaching and thought seem strikingly contemporary and this is not merely the result of translations that try to make him appear contemporary. His transcendence of his immediate culture is intrinsic to his message.