Islam Revival - Part 3 - NOTES

Page 10 of 11: NOTES


1 Man, Myth, and Magic—An Illustrated Encyclopedia of the Supernatural, s.v. "Sufis," by Martin Lings.
2 John Alden Williams, ed., Islam (New York: George Braziller, 1962), 123.
3 E.G. Browne, "The Sufi Mysticism: Iran, Arabia and Central Asia," In The Suit Mystery, ed. N.P. Archer (London: The Octagon Press, 1980), 175.
4 Ibid, 175.
5 H.A.R. Gibb, Mohammedanism, 2d ed. (New York: Mentor; 1953), 106.
6 Idries Shah, The Sufis (Garden City, NY: Anchor Books, 1964), 167.
7 Williams, 183.
8 Gibb, 110.
9 Ibid., 115.
10 Ibid.
11 Williams. 141.
12 Nasrollah S. Fatemi, "A Message and Method of Love, Harmony, and Brotherhood," in Sufi Studies: East and West, ed. L.F. Rushbrook Williams (New York: E.P. Dutton & Co., 1973),51.
13 Ibid., 70.
14 Gibb, 116-17.
15 Man, Myth and Magic.
16 A.M.A. Shushtery, "Philosophy, Training, Orders and Ethics," in Sufi Mystery, 71.
17 Abingdon Dictionary of Living Religions, s.v. "Sufism," by Bruce B. Lawrence.
18 Abingdon.
19 Martin Lings, What is Sufism? (Berkeley, CA: University of California Press, 1975), 64-65.
20 Browne, 187.
21 Shustery, 70.
22 Shah, 297.
23 Browne, 88-89.
24 Lings, 84-85.
25 S. Ameer Ali, "The Mystical and Idealistic Spirit in the Islamic Expression," in Sufi Mystery, 210-11.
26 John Alden Williams, 155-56.
27 Ibid., 177-78.
28 Ali, 208.
29 John Dart, "Islamic Sufis Blend Dance, Poetry," Los Angeles Times, 21 Mar. 1981, part I-A.
30 From an untitled brochure published by The Sufi Order in the West.
31 F.X. O'Halloran, "A Catholic Among the Sufis," in Sufi Mystery, 26.
32 Eddie Noonan, "A Random Sampling," Update 5 (Aug. 1981): 16.
33 "By saying this I do not mean to imply that there is no evidence in nature for a transcendent, holy God. Rather, human depravity characteristically gravitates toward lower, baser concepts of the divine, and this has resulted in a pervasive intellectual blindness (see, e.g., Rom. 1:18-32).
34 For examples, in Judaism we find such mystical traditions as the Cabala (a Gnostic-like theosophy formulated in the twelfth and thirteenth centuries) and the Hasidim (a movement founded in eighteenth century Europe), both of which are enjoying a tremendous revival today under the name "New Age Judaism." In Roman Catholicism many of the medieval mystics and mystical movements appear to have been mystics indeed—in the Broad Way sense. These include the Brethren of the Common Life, Meister Eckhart, St. Teresa of Avila, and St. John of the Cross. Today, twentieth century mystics such as Pierre Teilhard de Chardin and Thomas Merton enjoy large followings. Additionally it should be pointed out that the New Age movement has made extensive inroads into both Roman Catholicism and liberal Protestantism.
35 This fact can be documented by a literally endless supply of personal testimonies (see, e.g., Escape from Darkness, comp. James R. Adair and Ted Miller, Victor Books). On the other hand, the claim that mysticism is spiritually satisfying is open to challenge. Many who have experienced both natural spirituality and supernatural spirituality (including this writer) agree that while mystical experiences can be extremely stimulating and pleasurable, over the long term they do not so much fill one's spiritual void as numb his capacity to feel it. In other words, the Broad Way's answer to the fears, loneliness and other pains and longings of personal existence is depersonalization. The Narrow Way, on the other hand, affirms and fulfills personal existence. It does so, first by showing that the Ultimate Reality is personal, and second, by granting a meaningful relationship with that infinite Person.
36 Fatemi, 71.

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