Tag Archives: Dervish

Syed Hasan Askari interviewed by Karen Armstrong on Mysticism 1984

Syed Hasan Askari (1932-2008), inter faith pioneer, responds to Karen Armstrong’s engaging interview (audio) from 1984 on the Sufi Mystical Experience,  Whirling Dervish dance inspired by the Sufi mystic Rumi, Zikr (Remembrance of God). The need for Religious diversity and much more.

The dialogue begins with the question, “What is the aim of a Sufi Mystic?”

Syed Hasan Askari one of the eight important Muslim thinkers Whirlin Kenneth Cragg’s “The Pen & the Faith” writes, “Few thinkers in contemporary Islam have so tellingly explored the issues of inter-religion or undertaken them as strong vocation. Hasan Askari holds a unique position in the search for unity of heart within the discrepancies, real or unreal, of religions in society.”

Selected quotes of Syed Hasan Askari from the above interview:

Zikr :“Remembering God in His attributes, in His Mercy and Power and Love.”

“We remember that God is the Greatest and thereby we deny everything else as great. And then we say that He is One, there is no other. And then we say the Praise and then we say He is Sublime, He is above all we say about Him.”  

“The ultimate goal of Zikr is to transcend Zikr itself.” 

“Doctrine is a conscious individual statement of one’s own form of belief about the ultimate.”  

“Dogma is an embodiment of a particular theological crisis and how it was resolved at a given time in the history of religious thought. There are creeds in Christianity and creeds in Islam which represent those crises in theological thought. But religious life is far ahead of dogmatic statement. For instance when I [Hasan Askari] stand in prayer I don’t say that here stands a “Muslim” with a particular belief statement on his lips…in ritual prayer we don’t enact the dogmatic what to speak of the mystical where the dogma is left behind.” 

“In very high levels of religious life a word becomes an eye and thereby we obtain a new sense, a new vision. But not with the physical eye, not with the eye of the body…..the rational mind is only analytical. It doesn’t give us a totality. One needs an intuition, a sense of partaking in the wholeness of being. Then perhaps we arrive at the level of true words which are also true visions.”

“Dogma is more a matter of institutional identity, continuity and solidarity in any religious life whatsoever. Whereas the mystic is concerned with the religious person, the individual. If man becomes alone before God then he becomes a truly religious person.”

“On one hand I feel, I know and I notice the unity of religious experience transcending image and symbol and dogma and institution and culture and language. And on the other I notice a variety, a diversity, a differential dynamics both between religions and one particular religion. And therefore I have to affirm the mystical value of diversity.”

“I would say that if we who say that we believe in God who is Sublime and Infinite and Transcendental and Almighty…how could that God be equated with one form of one religious belief?”

“Every man, every woman is potentially a mystic. It is more a matter of moving from a state of sleep to a state of awakening.”

“There is a world religion, namely, the Mystical.”

“I made a simple discovery some twenty years ago [1960s] in India that my religion was one among many. And then my journey began and now I feel at home in a Church or a Synagogue or a Mosque. A man of God should feel at home wherever one is. I should also say that a man of God is never alone. The invisible Companion, the invisible Friend is always there.”

 (apologies for the sound quality however it is hoped you will still find the conversation deeply interesting)

Towards Unity

from ”Alone to Alone” by Hasan Askari (1932-2008) published 1991

The very idea of unity is a step towards self unification, towards unity of all that is, which carries within its simplicity the secrets of universal communication and sympathy.

The path that opens up towards self unification leads also to intuitive and revelatory experiences bringing along with them a transparency and a power, a knowledge which results from the abolition of all dichotomies: subject and object, I and you, here and there, now and then, inner and outer, far and near.

The world is then seen as a reflection of multiple dimensions, domains, presences. A great unrest may follow. One may require a guide at this stage.

Time is then multiplied moving, as though, in a circle. The difference between eternal recurrence and eternal “now” might disappear. Great confusion may set in. One prays now for grace.

A power unknown in its might and scope is brought near, a power all the time within us and before us, and yet hidden, the power of the unembodied over the body, of control and direction without physical means, so sacred that is calls for humility and renunciation of all power.

Those who practice patience wait in trust, and those who cannot contain what they have known and seen go mad. Those who combine both the states are the dervishes who whirl with ease and intensity around an invisible axis. Their secret is hidden.