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Subud is one of hundreds of mystical movements (aliran kebatinan) which have grown significantly in postwar Indonesia. Along with other movements like Sumarah and Pangestu, Subud has attracted people from the West and has now spread to about eighty countries. Despite the fact that Subud leaders deny any relation to the Javanese mystical tradition, it is one of the tasks of this study to show that the greater part of Subud's conceptual apparatus is firmly rooted in the cultural history of Java. Under the banner of change and renewal, Subud presents a message which, fundamentally, is one of continuity in a society in transition. This text presents an overall picture of the history of Javanese mysticism, particularly the concept of God, the view of man, and the techniques recommended in order to bridge the gap between God and man. The text discusses the rise of mystical movements in post-war Java, along with a presentation of three movements which attracted the West. In addition the book provides a biography of the founder of Subud, the basic concepts of Subud and the meaning of the Subud spiritual exercise (latihan kejiwaan), along with an analysis of Subud theory and practice and its relation to the Javanese mystical tradition, and a psychological interpretation of the spiritual exercise.
Subud is an international spiritual movement that began in Indonesia in the 1920s, founded by Muhammad Subuh Sumohadiwidjojo. The movement spread to Europe and the rest of the world in the late 1950s. The practice of Subud requires a personal initiation which can be transmitted from one person to another. John Bennett who received the contact from Husein Rof�, was among the first Europeans to embrace Subud, and worked actively from 1957-1960 to grow the Subud movement.The lectures which make up this book were presented in 1960 and have been supplemented by a paper written later exploring the relationship between Subud and various Sufi teachers and traditions, based upon certain references made by Muhammad Subuh to his own Naqshbandi influences. John Godolphin Bennett (1897-1974) was a British mathematician, technologist, linguist and spiritual teacher. He is known as a leading exponent of the work of his teacher G.I. Gurdjieff. At the time of his death, Bennett was the Director of the International Academy for Continuous Education, Gloucestershire UK, a residential school based on the principles of Gurdjieff.
This is the fascinating story of a woman's life and spiritual search that touches on all the great esoteric moments of the last century. Gurdjieff, Ouspensky, her brother-in-law Rodney Collin, and other spiritual supermen fired Joyce Collin-Smith's imagination from a young age and she literally 'sat at the feet' of many such masters and esoteric teachers.
From a master biographer and longtime Gurdjieff practitioner, a brilliant new exploration of the quintessential Western esoteric teacher of the twentieth-century. The Greek-Armenian teacher G.I. Gurdjieff was one of the most original and provocative spiritual teachers in the twentieth-century West. Whereas much work on Gurdjieff has been either fawning or blindly critical, acclaimed scholar and writer Roger Lipsey balances sympathic interest in Gurdjieff and his "Fourth Way" teachings with a historian's sense of context and a biographer's feel for personality and relationships. Using a wide-range of published and unpublished sources, Lipsey explores Gurdjieff's formative travels in Central Asia, his famed teaching institution in France, the development of the Gurdjieff Movements and music, and, above all, Gurdjieff's fascinating continuous evolution as a teacher. Published on the 70th anniversary of Gurdjieff's death, Gurdjieff Reconsidered delves deeply into Gurdjieff's writings and those of his most important students, including P. D. Ouspensky and Jeanne de Salzmann. Lipsey's comprehensive approach and unerring sense of the subject make this a must-read for anyone with a serious intention to explore Gurdjieff's life, teachings, and reputation.
An exploration of the relationship between major contemporary spiritual movements, such as Sufism and Esoteric Christianity, and the work of Gurdjieff.
Western Sufism is sometimes dismissed as a relatively recent "new age" phenomenon, but in this book Mark Sedgwick argues that it has deep roots, both in the Muslim world and in the West. In fact, although the first significant Western Sufi organization was not established until 1915, the first Western discussion of Sufism was printed in 1480, and Western interest in Sufi thought goes back to the thirteenth century. Sedgwick starts with the earliest origins of Western Sufism in late antique Neoplatonism and early Arab philosophy, and traces later origins in repeated intercultural transfers from the Muslim world to the West, in the thought of the European Renaissance and Enlightenment, and in the intellectual and religious ferment of the nineteenth century. He then follows the development of organized Sufism in the West from 1915 until 1968, the year in which the first Western Sufi order based on purely Islamic models was founded. Western Sufism shows the influence of these origins, of thought both familiar and less familiar: Neoplatonic emanationism, perennialism, pantheism, universalism, and esotericism. Western Sufism is the product not of the new age but of Islam, the ancient world, and centuries of Western religious and intellectual history. Using sources from antiquity to the internet, Sedgwick demonstrates that the phenomenon of Western Sufism draws on centuries of intercultural transfers and is part of a long-established relationship between Western thought and Islam.