By Kenneth S Avery
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Instead of theoretical or summary, mainly else, this monograph endeavors to function a pragmatic consultant, a guide for aiding us navigate a gloomy terrain. It neither presumes to envision the resources of evil nor recommend radical treatments. those pages try in simple terms to proceed the method of naming the indicators of person evil that we would realize those individuals ahead of they inflict much more harm.
Contributor word: Introduciton through Hugh Haughton
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Extra resources for A Psychology of Early Sufi Sama : Listening and Altered States (Routledgecurzon Sufi Series)
So when they heard the (Sefc ) dhikr, the secret things of their hearts appeared, and they were ravished . ’25 As well as the allusion to hidden knowledge, there may also be a reference here to notions very similar to the archetypes of neo-Platonist philosophy. Titus Burckhardt argues that dhikr can 22 SAMFW IN EARLY SUFI LITERATURE mean ‘memory’ in the neo-Platonist sense of reﬂected knowledge of archetypes, and also the traditional ‘mention’. 26 That samAW and dhikr are not meaningless incantation and sonorous melodies is reinforced by the author’s citing of Sikma as a vehicle of samAW along with Qurxanic recitation, poetry and recollection.
This is the corollary to the superiority of the state of stillness outlined above. The next argument follows logically, that adepts are not distracted by any physical or sensual interference in their quest for recollection of mind. 299/912), who claimed that all the musical instruments in the world would not distract his inner state. Sarraj goes on to argue that their passions have been so reﬁned that adepts do not delight in beautiful sounds. 2–8). There are obvious dangers in this line of reasoning which could undermine the author’s overall purpose in advocating the value of samAW.
He is content to be a faithful compiler, transmitting the materials he has collected intact and without obvious personal interpretation. The serious ‘Traditionist’ quality of Sulamc’s work also shows itself in the structure of each Suﬁ biography, which consists of a series of stories or sayings arranged in the usual fashion of SadCth literature. Each pericope carries a full isnAd or chain of transmission authorities, unless there are several with the same isnAd, in which case various abbreviations are used.
A Psychology of Early Sufi Sama : Listening and Altered States (Routledgecurzon Sufi Series) by Kenneth S Avery