By Jean-Louis Michon, Roger Gaetani
For centuries, the internal religious center of Islam has been the point of interest of Sufi thinkers. those essays permit the reader to appreciate the knowledge and heritage of Sufism.
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Extra info for Sufism: Love and Wisdom (Perennial Philosophy Series)
294. In Sufism, contrary to Hinduism for example, there is no sharp distinction between the spiritual ways of love and knowledge; rather, it is a question of the predominance of one way over the other. See the excellent discussion by Burckhardt, “Knowledge and Love,” in Introduction to Sufi Doctrine, pp. 27-32. On the various dimensions of love in Sufism as manifested in the world, see Schuon, “Earthly Concomitances of the Love of God,” in Dimensions of Islam (London, 1969), chapter 9. 10 On esotericism and exotericism, see Burckhardt, An Introduction to Sufi Doctrine, chapter 1; and Schuon, The Transcendent Unity of Religions (London, 1953), chapters 2 and 3.
There was no need for detailed and explicit formulation. 19 As for the similarities which exist between the formulation of Sufi doctrine and the doctrines of other traditions, in certain cases these are due to borrowings from other traditional sources.
Just as the rhythm inherent in the sacred words imposes itself on the movement of breathing, so the rhythm of breathing in its turn can impose itself on all the movements of the body. ” 20 Kabīr said: “Just as a fish loves water and the miser loves silver and a mother loves her child so also Bhagat loves the Name. ” This saying is one of the scriptural foundations of the dance of the dervishes. 18 Sufi Doctrine and Method reality has no place in a religious perspective which maintains a strict and exclusive distinction between Creator and creature.