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Titus Burckhardt
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Introduction to Sufism: The Mystical Dimension of Islam

3.5  ·  Rating Details ·  20 Ratings  ·  3 Reviews
Paperback, 128 pages
Published June 28th 1990 by Thorsons Publishers (first published June 1990)
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Christine Esche
Aug 24, 2010 Christine Esche rated it did not like it
Titus Burckhardt’s Introduction to Sufism walks its readers through the complex spiritual affirmations of what is commonly called “mystical Islam.” In just over one hundred pages, Burckhardt addresses the Sufi attitude and approach towards matters such as love, intellect, divine unity, spirit, meditation, dance, and much more. Although the book contains eighteen short chapters, and each one is devoted to a particular topic, the book reads very continuously, and seems to want to drive home the ...more
Bubba
Jun 19, 2008 Bubba rated it it was ok
Shelves: sufism
The author is an expert on many forms of mysticism (Christian, Islamic, Hindu) and has some great insights into its universal doctrines and principles. He also offers one of the most convincing/simple arguments I've ever read for designating the prophet Muhammad as the founder of Sufism, rather than seeking its beginnings among his followers a century or two after his death. However, this work has been translated from academic German. That fact, plus the author's writing style in general, means ...more
Joseph Lumbard
Aug 24, 2012 Joseph Lumbard rated it it was amazing
A masterful exposition of the teachings of the School of Ibn al-Arabi. Should be read many times over by the serious student of Islamic thought. But this is NOT an introductory text.
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Titus Burckhardt (Ibrahim Izz al-Din after his Islamic name), a German Swiss, was born in Florence, Italy in 1908 and died in Lausanne, Switzerland in 1984.He devoted all his life to the study and exposition of the different aspects of Wisdom tradition.

He was an eminent member of the "Traditionalist School" of twentieth-century authors. He was a frequent contributor to the journal Studies in Compa
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“La liberté étant partout ce qu'elle est, c'est-à-dire sans contrainte interne, on peut dire que l'homme est libre de se damner, de même qu'il est libre de se jeter dans un abîme, s'il le veut ; cependant, dès que l'homme passe à l'action, la liberté devient illusoire dans la mesure où elle va contre la vérité : celui qui se jette volontairement dans un abîme se prive par là même de sa liberté d'agir.
Il en va de même pour l'homme à tendance infernale : il devient l'esclave de son choix, tandis que l'homme à tendance spirituelle s'élève vers une plus grande liberté.
d'autre part, puisque la réalité de l'enfer est faites d'illusion, - car l'éloignement de Dieu ne peut être qu'illusoire -, l'enfer ne saurait exister éternellement à coté de la Béatitude, bien que, selon sa propre vision, sa fin ne puisse pas se concevoir ; c'est là l'éternité à rebours des états de damnation. Ce n'est donc pas sans raison que les Soufis insistent sur la relativité de toute chose créée, et affirment que le feu de l'enfer se refroidira après une durée indéfinie ; tous les êtres seront finalement résorbés en Dieu.
Quoi qu'en pensent certains philosophes modernes, la liberté et l'arbitraire se contredisent ; l'homme est libre de choisir l'absurde, mais il n'est pas libre en tant qu'il le choisit ; la liberté (dans ce cas là) et l'acte ne coïncident pas dans la Créature”
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