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THE SUFIS

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Author Topic: THE SUFIS  (Read 5542 times)
Bianca
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« Reply #90 on: September 14, 2007, 06:58:18 am »



After the Sema is over, Wali Ali Myer and and Loras kiss the
back of each other's hand to show their respect.



After the sema, the Dervishes leave the pavilion to celebrate
the occasion at their retreat in the hills.

« Last Edit: September 14, 2007, 07:02:05 am by Bianca2001 » Report Spam   Logged

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« Reply #91 on: September 14, 2007, 07:03:36 am »



At 3:30 a.m. the Sufi youth, Jami, Dakota, Latifa and Isiah are tired,
yet happy. They, and the rest of the Dervishes, will eat, sing and
dance until the sun comes up.

http://www.dankphotos.com/whirling/index.shtml
« Last Edit: September 14, 2007, 07:05:34 am by Bianca2001 » Report Spam   Logged

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mdsungate
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« Reply #92 on: September 14, 2007, 03:47:57 pm »

 Cheesy  Facinating thread, "B".  We "westerners" are so uninformed on this.  Thanks for posting it!   Grin
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Bianca
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« Reply #93 on: September 14, 2007, 04:55:39 pm »






You know, Sungate, this whole experience here at AO has been a real pleasure!!!


True, a lot of things I knew already (but had sort of forgotten), like the Sufi/Dervishes.
 
Others I was not aware of, like the Tuaregs of Morocco.


SO MUCH TO LEARN, SO LITTLE TIME........
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Bianca
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« Reply #94 on: September 15, 2007, 08:11:23 am »










The Mevlevi Sema Ceremony
Mevleviye are known for their famous practice of whirling dances. At their dancing ceremonies, or Sema, a particular musical repertoire called ayin is played. This is based on four sections of both vocal and instrumental compositions using contrasting rhythmic cycles and is performed by at least one singer, a flute-player (neyzen), a kettledrummer and a cymbal player. The oldest musical compositions stem from the mid-sixteenth century combining Persian and Turkish musical traditions. The repertoire was continuously broadened, and the first notations were made from the early twentieth century onwards.

Dancers would receive 1,001 days of reclusive training within the mevlevihane, a sort ofcloister, where they learnt about ethics, codes of behaviour and beliefs by living a practice of prayer, religious music, poetry and dance. After this training, they remained members of the order but went back to their work and families, combining spiritualism with civic life.

Following a recommended fast of several hours, the whirlers begin to rotate on their left feet in short twists, using the right foot to drive their bodies around the left foot. The body of the whirler is meant to be supple with eyes open, but unfocused so that images become blurred and flowing. The Sema takes place in a large circular-shaped room that is part of the mevlevihane building.

As a result of secularisation policies, all mevlevihane were closed in 1925. In the 1950s, the Turkish government, began allowing the Whirling Dervishes to perform annually in Konya on the Urs of Mevlana, December 17, the anniversary of Rumi's death.  In 1974, they were allowed to come to the West. They performed in France, for Pope Paul VI, and at the Brooklyn Academy of Music and other venues in the United States and Canada - under the direction of the late Mevlevi Shaikh Suleyman Hayati Dede. Many practitioners kept their tradition alive in private gatherings, and thirty years later, the Turkish government began to allow performances again, though only in public. From the 1990s, restrictions were eased and private groups re-emerged who try to re-establish the original spiritual and intimate character of the Sema ceremony.

The Mevlevi Sema Ceremony is proclamated as an INTANGIBLE WORLD HERITAGE in Traditional performing art social practices themes by UNESCO in October 2005.

Sema: Human Being in the Universal Movement


                           
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« Reply #95 on: September 15, 2007, 08:15:40 am »








Sema is part of the inspiration of Mevlana Celaleddin-i Rumi (1207- 1273) as well as of Turkish custom, history, beliefs and culture.
From a scientific viewpoint we witness that contemporary science definitely confirms that the fundamental condition of our existence is to revolve. There is no object, no being which does not revolve and the shared similarity among beings is the revolution of the electrons, protons and neutrons in the atoms, which constitute the structure of each of them. As a consequence of this similarity, everything revolves and man carries on his live, his very existence by means of the revolution in the atoms, structural stones of his body, by the revolution of his blood, by his coming from the earth and return to it, by his revolving with earth itself.

However, all of these are natural, unconscious revolutions. But man is the possessor of a mind and intelligence which distinguishes him from and makes him superior to other beings. Thus the "whirling dervish" or Semazen causes the mind to participate in the shared similarity and revolution of all other beings… Otherwise, the Sema ceremony represents a mystical journey of man's spiritual ascent through mind and love to "Perfect." Turning towards the truth, his growth through love, desert his ego, find the truth and arrive to the "Perfect," then he return from this spiritual journey as a man who reached maturity and a greater perfection, so as to love and to be of service to the whole of creation, to all creatures without discrimination of believes, races, classes and nations.
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« Reply #96 on: September 15, 2007, 08:17:09 am »

                                                                           








Sema consists of seven parts:


The first part:

The dervish with his headdress (his ego's tombstone), his white skirt (his ego's shroud) is by removing his black cloak spiritually born to the truth, he journeys and advances there. At the onset and each stop of the Sema, holding his arms crosswise he represent the number one, and testifies to God's unity. While whirling his arms are open, his right hand directed to the skies ready to receive God's beneficence, looking to his left hand turned toward the earth, he turn from right to left around the heart. This is his way of conveying God's spiritual gift to the people upon whom he looks with the eyes of God. Revolving around the heart, from right to left, he embraces all the mankind, all the creation with affection and love… It starts with an eulogy "Nat-I Serif" to the Prophet, who represents love, and all Prophets before him. To praise them is praising God, who created all of them.
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« Reply #97 on: September 15, 2007, 08:19:39 am »






                                                                       The second part is a drum voice,
                                                                       symbolizing God order to the Creation: "Be."




The third part is an instrumental improvisation "taksim" with a reed "ney."
It represents the first breath which gives life to everything.

The Divine Breath.


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« Reply #98 on: September 15, 2007, 08:24:40 am »





The fourth part is the "dervishes" greetings to each other and their thrice repeated circular walk "Devr-i Veled," with the accompaniment of a music called "peshrev." It symbolize the salutation of soul to soul concealed by shapes and bodies.

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« Reply #99 on: September 15, 2007, 08:27:06 am »









The fifth part is the Sema (whirling). It consists of four salutes or "Selam"s. At the end of each as in the onset, the dervish testifies by his appearance to God's unity.






                                                                        The first salute is man's birth to truth by feeling and mind.
                                                                        His complete conception of the existence of God as Creator
                                                                        and his state of creature.
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« Reply #100 on: September 15, 2007, 08:32:00 am »








The second salute expresses the rapture of man witnessing the splendor of creation, in front of God's greatness and omnipotence.
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« Reply #101 on: September 15, 2007, 08:33:54 am »


The third salute is the transformation of rapture into love and thereby the sacrifice of mind to love. It is a complete submission, it is annihilation of self with in the loved one, it is unity. This state of ecstasy is the highest grade in Buddhism, defined as "Nirvana" and in Islam "Fenafillah." However, the highest rank in Islam is the rank of the Prophet, he is called God's servant first and his messenger afterwards. The aim of Sema is not unbroken ecstasy and loss of conscious thought. At the termination of this salute, he approves again by his appearance, arms crosswise the Unity of God, consciously and feelingly.
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« Reply #102 on: September 15, 2007, 08:50:58 am »










The forth salute Just as the Prophet ascends till the "Throne" and then returns to his task on earth, the whirling dervish reaching the state of "Fenafillah," return to his task in creation, to his state of subservience following the termination of his spiritual journey and his ascent. He is a servant of God, of his Books, of his Prophets and all his creation.

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Bianca
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« Reply #103 on: September 15, 2007, 08:52:25 am »

                                                         




At the sixth part Sema ends with a reading of the Quran and specially of the verse from sura Bakara 2, verse 115, "Unto God belong the East and the West, and whither over ye turn, you are faced with Him. He is All-Embracing, All-Knowing."




The seventh part is a prayer for the repose of the souls of all Prophets and all believers
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« Reply #104 on: September 19, 2007, 03:56:06 pm »

 Smiley  How do you find all this stuff, "B".  You should work for one of those "research" companies. LOL.  Amazing!   Wink
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