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Meditations for InterSpiritual Practice is a collection of articles on meditation and prayer in different spiritual traditions as taught by authentic teachers of those traditions. In each article, the author gives context for a foundational practice of their tradition and follows it with instructions for carrying out this practice. Some of the noteworthy contributors to this special volume are Swami Atmarupananda, Kenneth Cohen, Sheikh Kabir Helminski, Don “Four Arrows” Jacobs, Father Thomas Keating, Rabbi Zalman Schachter-Shalomi, B. Alan Wallace, and many others. In addition to the practices in this volume are a carefully chosen selection of verses on different themes from the Buddhist, Christian, Hindu, Indigenous, Islamic, Jewish, and Taoist traditions. Religion & Spirituality All categories PUBLISHER: Albion-Andalus Books RELEASED: Jun 15, 2015 ISBN: 9781311103772 FORMAT: Book
Born into a Mexican-American family, in his late teens, Miles-Yépez discovered his family's hidden Jewish roots and began to explore Judaism and other religions seriously. After studying history of religions and comparative religion at Michigan State University, he moved to Boulder, Colorado to study with the innovative Hasidic master and leader in ecumenical dialogue, Rabbi Zalman Schachter-Shalomi, founder of the Jewish Renewal movement. In addition to Schachter-Shalomi, he also studied with various Sufi masters and teachers of Buddhism, and counts Father Thomas Keating, Trappist monk and founder of the Centering Prayer movement, as an important influence. In 2004, he and Schachter-Shalomi co-founded the Sufi-Hasidic, Inayati-Maimuni Order, fusing the Sufi and Hasidic principles of spirituality and practice espoused by Rabbi Avraham Maimuni in 13th-century Egypt with the teachings of the Ba’al Shem Tov and Hazrat Inayat Khan. Currently, he teaches in the Department of Religious Studies at Naropa University in Boulder, Colorado. As a writer on religious subjects, he is known for his critically acclaimed commentaries on Hasidic spirituality (written with Rabbi Zalman Schachter-Shalomi), A Heart Afire: Stories and Teachings of the Early Hasidic Masters (2009) and A Hidden Light: Stories and Teachings of Early HaBaD and Bratzlav Hasidism (2011); and for the ecumenical works he has edited, The Common Heart: An Experience of Interreligious Dialogue (2006) and Meditations for InterSpiritual Practice (2011). As an artist, Miles-Yépez is mostly known for his vibrant paintings, influenced by traditional religious imagery and his Mexican-American heritage. His work in general represents a lifelong fascination with religious iconography, myth and symbol, image and archetype, cultural impressions and his own ancestry. Most of his work is concerned with the acculturation and use of traditional symbols and iconic forms in a new multi-cultural paradigm.
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Meditations for InterSpiritual Practice: A Collection of Practices from the World's Spiritual Traditions Paperback – 4 June 2015
by Rabbi Zalman Schachter-Shalomi (Contributor), & 2 more
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Meditations for InterSpiritual Practice is a collection of articles on meditation and prayer in different spiritual traditions as taught by authentic teachers of those traditions. In each article, the author gives context for a foundational practice of their tradition and follows it with instructions for carrying out this practice. Some of the noteworthy contributors to this special volume are Swami Atmarupananda, Kenneth Cohen, Sheikh Kabir Helminski, Don "Four Arrows" Jacobs, Father Thomas Keating, Rabbi Zalman Schachter-Shalomi, B. Alan Wallace, and many others. In addition to the practices in this volume are a carefully chosen selection of verses on different themes from the Buddhist, Christian, Hindu, Indigenous, Islamic, Jewish, and Taoist traditions.
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About the Author
Pir Netanel (Mu'in ad-din) Miles-Yépez, D.D., is the current head of the Inayati-Maimuni lineage of Sufism, co-founded with Zalman Schachter-Shalomi, fusing the Sufi and Hasidic principles of spirituality and practice espoused by Rabbi Avraham Maimuni in 13th-century Egypt with the teachings of the Ba'al Shem Tov and Hazrat Inayat Khan. He studied History of Religions at Michigan State University and Contemplative Religion at the Naropa Institute before pursuing traditional studies in both Sufism and Hasidism with Zalman Schachter-Shalomi and various other teachers, including Pir Puran Bair and Thomas Atum O'Kane. He likewise counts Father Thomas Keating as an important influence. He has been deeply involved in ecumenical dialogue and is considered a leading thinker in the InterSpiritual and New Monasticism movements. He is the co-author of two critically acclaimed commentaries on Hasidic spirituality, A Heart Afire: Stories and Teachings of the Early Hasidic Masters (2009) and A Hidden Light: Stories and Teachings of Early HaBaD and Bratzlav Hasidism (2011), the editor of The Common Heart: An Experience of Interreligious Dialogue (2006) and Living Fully, Dying Well: Reflecting on Death to Find Your Life's Meaning (2009). He currently teaches Contemplative Islam and Sufism in the Department of Religious Studies at Naropa University.
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Publisher : Albion-Andalus Books (4 June 2015)
Drawing on experience as an interreligious monk, Brother Wayne Teasdale reveals the power of spirituality and its practical elements. He combines a profound Christian faith with an intimate understanding of ancient religious traditions.
The Mystic Heart: Discovering a Universal Spirituality in the World's Religions
The Mystic Heart: Discovering a Universal Spirituality in the World's Religions
by Wayne Teasdale, Dalai Lama XIV (Foreword by)
4.16 · Rating details · 297 ratings · 27 reviews
Drawing on experience as an interreligious monk, Brother Wayne Teasdale reveals the power of spirituality and its practical elements. He combines a profound Christian faith with an intimate understanding of ancient religious traditions.
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Paperback, 308 pages
Published March 9th 2001 by New World Library (first published October 31st 1999)
Original TitleThe Mystic Heart: Discovering a Universal Spirituality in the World's Religions
ISBN157731140X (ISBN13: 9781577311409)
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Ci
Feb 26, 2014Ci rated it it was amazing · review of another edition
Shelves: how-to-books, re-read-books
This book is both a summary of various mystic traditions and practices, as well as a guidebook to a life in mystic spirituality. It is well-written, well-researched, with a style and tone equally balanced between scholarly neutrality and personal conviction. It is a book worthy of re-reading.
Compared with other developed countries, US is highly religious measured by statistics of surveys and church membership. Yet our psychological life is hoisted mostly by our concerns of personal wealth, consumerism, media and entertainment. Religion is a mixture of social obligation and a moment's respite from the fears and desires that afflict our daily lives. How much the religious life relates to the spirituality? And why does mystic matter to our modern life?
The first order is to define "religion", "spirituality", and "mysticism". On page 17, the author made this issue clear: being religious is to practice a religious tradition (i.e., belonging and attending a church); being spiritual is to commit a personal engagement to a process of inner development; mysticism is a particular form of spirituality where there is "direct, immediate experience of ultimate reality". Can spiritual life without being mystic? Yes, such as the liturgical spirituality (public pray, and rivals), but these rituals are not the goals in themselves. The goal is to go from a "mediated form" (liturgy, for example) to the direct relationship with divine.
Can we measure the stages of awareness in our spiritual growth? Page 68 starts the discussion of the stages of development for human consciousness.
Infancy and childhood: little self-consciousness, no actual reflection.
Adolescence: increasingly self-conscious, peer group relationship becomes dominant reference.
Young adult: self-conscious awareness. becoming philosophical, but at risk of solipsism -- mistaken one as the center of existence.
Adult: developing "other-centered" consciousness through relationships with others such as marriage and family.
*** this is where most people rest: knowledge, compassion and love are limited by egoic fixation --"my work, my family, my preference". This is the shell that most people are encapsulated in. ****
The next three stages of enlighten awareness are: partial, complete and total. One starts on the awareness of transcendental experience, persistent in spiritual practices, to experience the gradual integration of one's heart with the divine. "Not to know about, but to be", the definition by Evelyn Underhill for the true mystic initiate.
The book followed by various approaches in Christian, Hinduism, Buddha, Zen, Natural mystic traditions. From practices as old as Jewish Kabbalah to the modern experimental mysticism using psychoactive agents, the author gives a fairly good summary for each tradition. It is quite understandable that the author gives more attention to his own practice tradition of Christian Sannyasa, a hybrid of Christian and Hinduism; yet the author is admirable to offer much encouragement to practice in other tradition as well. This sentiment is echoed in the Preface of Dalai Lama indicating that people have different background and preferences, as long as the essence of mystic spirituality achieves the same goal to enrich our human life, there is little to quibble about any particular label.
In the end, the author told us, to be spiritually engaged, one must take on the journey individually. It is not something to "talk about" only, but a life to "be".
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Edward
Jan 15, 2022Edward rated it liked it
Teasdale’s notion of spirituality is one of quest, a never-ending journey which uses resources from all the available religious traditions. They are available to all of us; what we have to do, he writes, is to have an openness in realizing that they can be included in our own experience.
That experience is a mystical one of contemplation, of attempting to cultivate a “union with God, or the inner realization of ultimate awareness.” This process can be developed, as Teasdale begins to do in this book, through study and discussion. In this contemplative process he emphasizes aspects of Christian monasticism, Kabbalah in Judaism, the Sufi component of Islam, native American beliefs, and in the East, Buddhism and Hindu practices. He emphasizes that an individual can be firmly grounded in his own tradition and at the same time be open to spiritual nourishment from other religions. Too often, religions have turned inward and neglected this openness.
One other distinction Teasdale makes is that “religion” and “spirituality” are not antagonistic to each other. Religion generally concentrates on outward social practices while spirituality is more of an inner experience. Practices, at their best, encourage an inner search. They are dysfunctional when the “letter of the law” shuts off the spirit instead of opening it up.
The author has a generous attitude toward all religions and points out that no philosophical explanation, east or west, can explain an entire religious tradition, and certainly no single religion has a monopoly on any kind of truth. To make this clearer, he discusses a term, panentheism, which “means that everything – the universe, nature, the earth – is within God, in the consciousness of the divine or the divine mind.” How these concerns are worked out are nearly always metaphorical , and metaphors are always open to new shadings of meaning and interpretation. If there’s anything they may have in common, it is a desire to transcend the limitations of the human condition, to find ultimate meaning in our existence.
It’s not only through language, though, that ultimate reality is hinted at. It can be experienced as well through visual art, music, nature, human relationships and service to others. In short, the “ultimate” can be experienced in anything; there is no activity that restricts the divine. It can be found wherever there is sensitivity and awareness.
Teasdale concludes that what human civilization desperately needs is both a cultivation of compassion, beginning in the human heart and overflowing into a love for the sake of others. (less)
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Kevin Fuller
Oct 07, 2013Kevin Fuller rated it it was amazing
Mr. Teasdale offers this book of Hope to anyone who has ever had a hint or glimmer of the transcendent impede in their lives. I owned this book for at least five years before finally picking it up to read, and am glad I finally gave the thing a chance. Most other books on Mysticism concentrate on various Traditions (good) yet offer only one way along the path, that being inward and subjective (not so good). As a refreshing alternative, the author covers the same various Traditions such as Hinduism, Buddhism, Judaism, Christianity and so forth, but shows one can develop a Mystic Heart in a myriad of ways. One, through this gem, can reflect on the tenets of each Tradition, along now with even quantum physics and mechanics, and whether turning inward or outward, find a Universal Transcendent impulse or force at work, if one has the eye to see, the ear to hear, or not see, or not hear, depending on how one chooses to progress. Highly recommended! (less)
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David Metting
Aug 11, 2013David Metting rated it really liked it
Shelves: spirituality
This book presents an incredible vision of what the author terms "Interspirituality." One of my professors said "God is one mountain and there are many paths to reach the top." In the depths of my spirit do I believe this to be true. Wayne Teasdale argues, convincingly, in my opinion, that mysticism is the strongest indicator of the different religions' essential unity. A great read, though at times an information overload. I heartily recommend it, though fundamentalists of any stripe will no doubt be enraged. It is up to the spiritually open to bring forth Teasdale's vision of a universal humanity based on religious, "Interspiritual" unity, itself evidenced by mysticism. A heavy read and a great one. (less)
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Leroy Seat
Jun 11, 2009Leroy Seat rated it liked it
Shelves: read-devotional
There is a lot of good information in this book, but also some misleading (and inaccurate) material. I also thought it was not very well organized.
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Nicole Alexandra
May 25, 2022Nicole Alexandra rated it it was amazing
"... I was focused on Rome as my spiritual anchor. Although this continues to be true..., I began to appreciate and value other traditions. I discovered that Hinduism, Buddhism, Taoism, Sufism, the Kabbalah, and Hasidism did not take me away from my faith, but augmented my deep commitment to Christian contemplation. I became impassioned in my interest in these traditions, and how they related to the Christian faith."
As a practicing Catholic curious about other traditions, this was exactly the book I needed. Made me feel weirdly uncomfortable at parts, but I think that's what it's meant to do - to invite reflection. Bonus points for mentioning Aikido. (less)
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David Edgren
Jul 01, 2021David Edgren rated it it was amazing
This is a heart-opening book everyone searching for spiritual growth will be blessed by reading.
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Michael Chrobak
Aug 31, 2014Michael Chrobak rated it really liked it
Although this book was a tremendous resource in terms of defining the comparisons of various beliefs and cultures, I feel it was lacking in the ability to describe the path to mysticism. Perhaps it was my judgment of the nature of the book to consider it to be more practical and less theoretical, but I was drawn to it for the purpose of inspiration. At no time, other than very early on, did I find myself drawn into a stronger desire for a monastic or mystic lifestyle, nor did I find much definition in the understanding of the development towards this style of living. I do believe the book was well written and very much educational however and would provide it as a basis for anyone wanting a base understanding of interspirituality. I do agree wholeheartedly with the author that the path to a more balanced future for all humanity must come from our ability to understand and respect all paths to self-awareness, and therefore God-awareness. We must discontinue the habit of measuring ourselves and others based on our differences and begin to see the interconnectedness of all creation, and our primary and difficult role as caretakers and guides of the destiny of life on this planet. (less)
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Jessica Davidson
Oct 19, 2013Jessica Davidson rated it it was amazing
Shelves: mysticism
An inspiring guide to mysticism and spirituality, providing a necessary balance to religious fundamentalism and secular pluralism. Whatever your tradition, whether you see yourself as a mystic or not, this book is an excellent place to start developing a deeper understanding of the variety of faiths we share and find the common values on which we can build a future worth living for. Full review: http://jessicadavidson.co.uk/2014/05/... (less)
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Paul
Nov 05, 2007Paul rated it it was amazing
Shelves: about-mysticism
This is a wonderful book about mysticism as an element in all religion, and interfaith dialogue about it. It explores the story of interfaith dialogue since the late 19th century, as well as aspects of and topics about mysticism.
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Maureen
Oct 08, 2011Maureen rated it it was amazing
This is a well- written and informative book. This will appeal to both scholars and informed lay readers. The author combines a Christian faith with an understanding of the world's religions with a good explanation of universal spirituality... (less)
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Carl-ann
Jan 02, 2010Carl-ann rated it it was amazing
One of the best I have ever read. I still refer to it.
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Moira
Aug 27, 2007Moira rated it it was amazing
The Centering Prayer by Thomas Keating is especially rewarding if practiced consistantly.
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Tristy
Feb 07, 2010Tristy rated it really liked it · review of another edition
Powerful stories. Another important book for the Interfaith movement.
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Suzanne
Aug 09, 2009Suzanne rated it it was amazing
This book reiterated my views that spirituality is not exclusive and that people find it through their own personal mystical experiences.
I finished this book over a week ago, & have been trying to write up a review ever since. I liked this book, don't get me wrong. It is a calm, & calming, kind of book, due to its subject matter & the way Wayne Teasdale writes. It's a very hopeful book, which feels incredibly poignant when you see it was published in 1999. Even so, it's still powerful; it gives a vision of what all the spiritual paths could achieve by working in concert.
There were some "off" things that jumped out at me, though. One was that every mention of deity was formulated as "God"-- as in, male-gendered. I'm sure that in '99, Neo-Paganism & paths along those lines were not exactly mainstream in any way, but it's still noticeable. Even when discussing Hinduism, which has a large pantheon, there was no mention of deity in the female-gendered sense. It felt very traditional, in that sense, not as open as it could have been.
When it came to discussions of the various faiths, Judaism and Islam seemed to be very overlooked. When Teasdale was supposed to be discussing the three Judaeo-Christian faiths, the majority of the discussion was focused on Christianity, with only brief mentions of the Kabbalah & Sufism. This was disappointing from both a learning standpoint & an integrative standpoint. There was, for instance, only one quote from Rumi in that section, and no quotes from any mystics based in Kabbalah or Hasidism. The rest was completely centered around Christianity, with numerous references to John of the Cross and Teresa of Avila.
This carried throughout the rest of the book. I was left with only hints of most other religions and spiritualities, with the exception of some Buddhism and Hinduism (at least, on the very mystical level). It's understandable that Teasdale may primarily focus on Christianity, as that's his primary frame of reference. But in a book that's focused on moving towards a more interfaith, interspiritual paradigm? It seemed counter intuitive to what Teasdale wanted to achieve. How can we discuss interspiritual mysticism without directly referencing all the mystical paths brought up? I'm sure there's a wealth of knowledge from all paths that could have been quoted.
There was something else that was bothering me about the book, but at this time, i've forgotten what it was. That seems positive; to me, at least.
Despite all this sounding very critical, i did appreciate the book. On the whole, it is a very thoughtful book with an idealistic premise. Teasdale's writing never feels forceful or hurried, nor does it feel stilted. His is a vision that all spiritual paths could lead us all, hand in hand, to a better future, where everyone prospers in peace, and it does come across in his book. (less)
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Anita
Jan 27, 2021Anita rated it it was amazing
Shelves: non-fiction
Excellent coverage of the World's religions with special emphasis on the mystical. The book is about interspirituality/intermysticism and the need we have. The author has special knowledge of Christian and Hindu mysticism and gives personal experience in those areas. I enjoyed this as well as his discussion on Tibetan Buddhism. He emphasizes the whole person in such things as art, music, movement and not just sitting or reading. I loved his discussion of Nature spirituality. This book is packed and very interesting and well written. (less)
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Matt
Oct 01, 2019Matt rated it it was amazing
Need more stars - this book was life-changing for me, and is a must-read for anyone who's ever hungered for a more meaningful life, especially if you've ever been dissatisfied with religion. (less)
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Brett Folkman
Feb 17, 2020Brett Folkman rated it it was ok
It was likely great 20 years ago, but it is very out-dated.
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Lucas
Dec 29, 2010Lucas marked it as to-read
Shelves: theology
this books seems try to cover all the mystic tradition - could be a shallow (albeit wide) discussion - we will see
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Stevie Booth
Jun 17, 2015Stevie Booth rated it liked it
From what I remember this was a great book.
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Maria
Oct 23, 2008Maria is currently reading it
wow... I am enjoying the author's vision. Its easy to get lost in the forest if you only see the trees. This is a beautiful study of religions, spirituality and mysticism. (less)
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Valentina
Sep 14, 2012Valentina rated it liked it
Es acerca de espieitualidad, no religión, me gusta mucho.
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Donna
Jan 30, 2008Donna rated it really liked it
A difficult read but worth it. Describes the mysticism common to all religions and offers a vision of the future spiritual journey as more about finding our true nature as mystics.
The Mystic Heart: Discovering a Universal Spirituality in the World's Religions Paperback – March 2, 2001
by Wayne Teasdale (Author), The Dalai Lama (Foreword)
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Drawing on experience as an interreligious monk, Brother Wayne Teasdale reveals the power of spirituality and its practical elements. He combines a profound Christian faith with an intimate understanding of ancient religious traditions.
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ASIN : 157731140X
Publisher : New World Library (March 2, 2001)
Language : English
Paperback : 308 pages
ISBN-10 : 9781577311409
ISBN-13 : 978-1577311409
Item Weight : 12 ounces
Dimensions : 5.5 x 1 x 8.5 inches
Best Sellers Rank: #587,019 in Books (See Top 100 in Books)
#156 in Dalai Lama
#437 in Mysticism Christian Theology
#1,041 in Mysticism (Books)
Customer Reviews: 4.7 out of 5 stars 114 ratings
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David Stump
5.0 out of 5 stars Exploring religious pluralism from a Christian perspective
Reviewed in the United States on October 9, 2010
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This book was the result of many years of study and interfaith dialogue as well as a dedicated regular practice of various forms of prayer such as the Rosary, Lectio Divina, Centering Prayer, and the Eucharist. There is an enthusiasm and exuberance in Br. Teasdale's ongoing communion with God that he is eager to share with the world -- not as a boast but as a gift. To show that such faith, hope and love is accessible to all. He takes the affirmation of Vatican II, that all major faiths contain their own take on the greater truths of life and death, very seriously. His exploration of other religions is done from the perspective of someone who is rooted in his own tradition, and while he presents his own synthesis of how he interprets other faiths, he doesn't force this on those from other religions. Everyone, religious and irreligious, interprets other religions and beliefs through the lens of their own views, and Teasdale does so generously, accurately and honestly. His vision isn't one of a sloppy, indistinct mush made up of pieces of various religions that is so generic and bland as to be useless. In fact Teasdale writes so lovingly of the structures and liturgical gems each tradition has inherited that one suspects he would find such an indiscriminate merger of religions to be a tragedy. His view for an inter-spiritual age is based on the idea that each tradition is a complete system which can interact with and learn from others without losing its distinctiveness. I purchased this book many years ago and have re-read it several times, and each time I find something I didn't notice or fully appreciate before. It is a wonderful companion to have on your spritual journey.
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David W. Beach
5.0 out of 5 stars A TRSUTED GUIDE FOR LIFE'S GREATEST ADVENTURE
Reviewed in the United States on April 6, 2008
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The Mystic Heart by Wayne Teasdale is a trusted resource for those persons beginning on an intentional spiritual journey as well as those well along the way and asking the many questions that inevitably arise.
Wayne Teasdale draws on a profound knowledge of the world's spiritual traditions and orientations to help us better understand the shape and nature of our past travels as well as possibilities for the future. The volume is a store of wisdom into which one may delve again and again without fear of exhausting the richness of its contents.
It has been my privilege to use this teaching tool with students in prison as well as seekers in upper-middle-class congregations. All were enthused and aided by such a splendid volume of spiritual wisdom.
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Susan Winters Smith
5.0 out of 5 stars The Only Book You'll Ever Need on A Spiritual Journey
Reviewed in the United States on November 27, 2013
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This book is the epitome of books for all who are seeking to understand mysticism and the connection of all world religions, and also what is happening in terms of spiritual growth within their own minds and souls. I happened to order it on a friend's recommendation just before I landed in the hospital and nearly died. I had amazing experiences and when the book arrived while I was in the hospital, it validated everything I was going through. Truly Amazing.
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Evelyn Uyemura
VINE VOICE
3.0 out of 5 stars Tedious and didactic
Reviewed in the United States on July 11, 2002
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When Teasdale speaks of his own mystic encounters, he is interesting. But that is a small percentage of the book. His overview of how mysticim figures in the world's religions is also of interest, particularly if you are not very familiar with Hinduism. But apart from Hindu and Christian, he seems to be looking at everything else from quite a distance, so that we never get much of a feel for what Jewish or Islamic mysticism look or feel like.
His description of the natural mysticism of American Indians works well only because he never goes into any depth or details. He can talk lightly on one page about harm no sentient life, and then on the next page extol American Indians as paragons of virtue, with no comment on the fact that they were hunters and warriors for the most part.
My main complaint is that he seems overly-impressed with the ability of the group that he's a part of (Parliament of World Religions) to change the world. A United Nations-type committee to bring about world mystical harmony is more or less absurd to my mind.
Teasdale gives us too many generalities and too many lists of virtues and guidelines. There is a sermonizing quality to much of what he says, a desire to be moralize.
Also, his bottom line seemed to be that Christian mysticism leads to union with Love itself, while some other forms of mysticism lead to a state that is compassionate and blissful but may also be experienced as Void. To me this indicates that Christianity is a step beyond earlier mystic insights (although it has not done as well in leading people to follow Christ to this end-point). But Teasdale seems far more critical of Christianity than he does of Hinduism and other traditions. He says, for example, "Christian mysticism has always rejected the body, as evidenced by the extreme asceticism of Francis of Assisi. He spent a good deal of time fasting, sometimes praying all night on his knees. His poor body was a victim of his piety!....The East has its equivalent ascetical hardships on the body, but has also managed to understand that the body can be beneficial to the spiritual journey."
Well, Francis of Assisi may have been hard on his body, but praying all night on your knees is nothing compared to the extreme ascetical practices still followed in Hinduism, where men spend years with one arm held over their heads or standing on their feet day and night for years. And it is simply untrue that Christian mysticism as a whole flatly rejects the body. The Mystical Marriage, with its erotic overtones, is the primary Christian mystical metaphor.
F. C. Happold's book entitled Mysticism is superior to Teasdale's in allowing the mystic traditions to speak for themselves and also in providing a framework for understanding what they have to say. Another book called Mystics, Masters, Saints and Sages also is more valuable in actually allowing mystics of various traditions and no traditions at all to speak of their vision.
One other complaint: Teasdale's question about psycho-active drugs/plants is worth raising, but his answer misses the point. If a state of mind similar to a mystical state can be induced by peyote, for example, the question is: doesn't this suggest that mystical states are physiologically caused? He never confronts this question.
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William F. Magrogan
5.0 out of 5 stars Inter-Spiritual with Action Plans!
Reviewed in the United States on May 7, 2007
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I enjoyed reading how well-versed this earthly monk is concerning major religions. He offers a unique perspective on the role of love and kindness in widely different religious practices.
I suppose his greatest contribution to the individual reader is that he guides you in what it takes in character development to become more mystical in one's own heart. Not a book to be taken lightly - if you would reconcile your spiritual practice to those of the masters of love and kindness!
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MiMi
2.0 out of 5 stars Two Stars
Reviewed in the United States on March 10, 2017
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Not my favorite book, but I like how they speak on the difference between spirituality and religion.
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Marsha Eger
5.0 out of 5 stars Excellent
Reviewed in the United Kingdom on February 4, 2013
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This is one of those important books to pay attention to for anyone interested in spirituality and how we can come together in the world towards peace.
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M. J. Robinson
5.0 out of 5 stars Blessed interspiritual thought
Reviewed in the United Kingdom on November 22, 2010
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Wayne Teasdale scans across many faith traditions extracting the mystical core of them all. Refreshing,well- researched and a tremendously powerful call to unity in a fragmented world.
There is no attempt to show any faith as the best to the exclusion of all others which I am afraid I often encounter. This book reflects on the opportunity for us to engage in 'interspirituality' i.e. a way of extending our arms and heart to embrace and understand other traditions. This doesn't mean we lose or lessen the strength and depth of our own. In fact by understanding the techniques and philosophy of other traditions we can only deepen and refresh our own. And if you think about it if God is in everything then the idea that any one tradition has it all is absurd. All mystical traditions whether Christian, Hindu, Buddhist, Sufi,the Kabbalah etc offer an openness and oneness to an all encompassing vision of the world.
The author, being a Catholic monk, of course makes many references to the Catholic faith and draws on the writings of that tradition quite extensively (St John of the Cross, Teresa of Avila, Thomas Merton, Thomas Keating to name a few) but he also writes knowledgeably about other traditions and shows how ultimately all spiritual practice is universally about inner development that reaches 'fruition in selfless love, compassion, mercy, and kindness'. True spiritual practice then is known by its fruits no matter what tradition it comes from.
The fruits of the spiritual journery include OPENNESS, PRESENCE, LISTENING, BEING, SEEING, SPONTANEITY, JOY AND PROFOUND PEACE.
In chapter 10 Teasdale suggests that we should open our hearts and consider the all encompassing idea of a universal mysticism where we commune and practice a spirituality as ONE. In so doing we will begin to heal our divisions through being contemplative, interspiritual, intermystical, socially engaged, environmentally responsible, holistic and integrating. Meditation and contemplation appear to be key to working on changing our inner world so that we can commune with others in action with more compassion and love.
This openess is the kind of attitude we need in our fragmented world. Excellent. A very hopeful vision of the future. Lots more I could say but don't want to spoil an enlightening and thought-provoking read that leaves one feeling quite buoyant.
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John3v16
2.0 out of 5 stars ... no stars or one star as this is 'I hate it' and certainly that is not what I would ...
Reviewed in the United Kingdom on June 28, 2014
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I can't give the book no stars or one star as this is 'I hate it' and certainly that is not what I would wish to express. It is indeed informative and the author intelligent and very able in expressing his ideas. .. of a supposed universal spirituality, within which he recognises the conflict between theistic and non theistic 'spirituality' but believes that man will advance to a higher state to find the universal truth inherent in all spiritualities and hence interspirituality.The author and many from a contemplative/inner conscientiousness /inner light background (including Thich Nhat Hanh) fail to understand the God of biblical Christians and his offer of a much simpler way to find absolute truth ( a theme of the author)..... by His grace and entering into a personal relationship with us through the death and resurrection of Jesus Christ. A simple reading of the gospel of John would easily demonstrate the belief that Jesus had that He was the Way, the Truth and the Life and that no one comes to God except through Him. This is the essence of Christian belief as recorded in the bible rather than the philosophical ‘christian?’ murmurings and humanistic pseudo spirituality of those such as the author who regard the orthodox good news of life in Christ as exclusive and fundamentalist.
Al-Ghazali (c. 1058 – 19 December 1111; ٱلْغَزَّالِيُّ), full name Abū Ḥāmid Muḥammad ibn Muḥammad aṭ-Ṭūsiyy al-Ġazzālīy (أَبُو حَامِدٍ مُحَمَّدُ بْنُ مُحَمَّدٍ ٱلطُّوسِيُّ ٱلْغَزَالِيُّ),[a] and known in Persian-speaking countries as Imam Muhammad-i Ghazali (Persian: امام محمد غزالی) or in Medieval Europe by the Latinized as Algazelus or Algazel, was a Persian polymath.[27][28][29][30][31] He is known as one of the most prominent and influential philosophers, theologians, jurists, logicians and mystics of Islam.[32][33][34]
Al-Ghazālī
الغزالي Abu Hamed Al-Ghazālī in Arabic calligraphy Title Ḥujjat al-Islām (honorific)[1] Personal Born Muḥammad ibn Muḥammad aṭ-Ṭūsī al-Ġaz(z)ālī c. 1058
He is considered to be the 5th century's Mujaddid,[35][36] a renewer of the faith, who, according to the prophetic hadith, appears once every 100 years to restore the faith of the Islamic Community.[37][38][39] His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Ḥujjat al-Islām).[1]
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[40] This belief led him to write his magnum opus entitled Iḥyā’ ‘ulūm ad-dīn ("The Revival of the Religious Sciences").[41] Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.[34]
The believed date of al-Ghazali's birth, as given by Ibn al-Jawzi, is AH 450 (1058/9). Modern estimates place it at AH 448 (1056/7), on the basis of certain statements in al-Ghazali's correspondence and autobiography.[42] He was a Muslim scholar, law specialist, rationalist, and spiritualist of Persian descent.[43] He was born in Tabaran, a town in the district of Tus, Khorasan (now part of Iran),[42] not long after Seljuks entered Baghdad and ended Shia BuyidAmir al-umaras. This marked the start of Seljuk influence over Caliphate. While the Seljuk dynasty's influence grew, Abu Suleiman Dawud Chaghri Beg married his daughter, Arslan Khatun Khadija[44] to caliph Al-Qa'im in 1056.[45]
A posthumous tradition, the authenticity of which has been questioned in recent scholarship, is that his father died in poverty and left the young al-Ghazali and his brother Ahmad to the care of a Sufi. Al-Ghazali's contemporary and first biographer, 'Abd al-Ghafir al-Farisi, records merely that al-Ghazali began to receive instruction in fiqh (Islamic jurisprudence) from Ahmad al-Radhakani, a local teacher and Abu ali Farmadi, a Naqshbandi sufi from Tus.[42]: 26–27 He later studied under al-Juwayni, the distinguished jurist and theologian and "the most outstanding Muslim scholar of his time,"[42] in Nishapur, perhaps after a period of study in Gurgan. After al-Juwayni's death in 1085, al-Ghazali departed from Nishapur and joined the court of Nizam al-Mulk, the powerful vizier of the Seljuq empire, which was likely centered in Isfahan. After bestowing upon him the titles of "Brilliance of the Religion" and "Eminence among the Religious Leaders," Nizam al-Mulk advanced al-Ghazali in July 1091 to the "most prestigious and most challenging" professorial position at the time: the Nizamiyya madrasa in Baghdad.[42]
He underwent a spiritual crisis in 1095, likely suffering from clinical hysteria,[46][47][48] abandoned his career and left Baghdad on the pretext of going on pilgrimage to Mecca. Making arrangements for his family, he disposed of his wealth and adopted an ascetic lifestyle. According to biographer Duncan B. Macdonald, the purpose of abstaining from scholastic work was to confront the spiritual experience and more ordinary understanding of "the Word and the Traditions."[49] After some time in Damascus and Jerusalem, with a visit to Medina and Mecca in 1096, he returned to Tus to spend the next several years in 'uzla (seclusion). The seclusion consisted in abstaining from teaching at state-sponsored institutions, but he continued to publish, receive visitors and teach in the zawiya (private madrasa) and khanqah (Sufi lodge) that he had built.
Fakhr al-Mulk, grand vizier to Ahmad Sanjar, pressed al-Ghazali to return to the Nizamiyya in Nishapur. Al-Ghazali reluctantly capitulated in 1106, fearing rightly that he and his teachings would meet with resistance and controversy.[42] He later returned to Tus and declined an invitation in 1110 from the grand vizier of the Seljuq Sultan Muhammad I to return to Baghdad. He died on 19 December 1111. According to 'Abd al-Ghafir al-Farisi, he had several daughters but no sons.[42]
Al-Ghazali contributed significantly to the development of a systematic view of Sufism and its integration and acceptance in mainstream Islam. As a scholar of Sunni Islam, he belonged to the Shafi'i school of Islamic jurisprudence and to the Asharite school of theology.[50] Al-Ghazali received many titles such as Sharaf-ul-Aʾimma (شرف الأئمة), Zayn-ud-dīn (زين الدين) and Ḥujjat-ul-Islām (حجة الإسلام).
He is viewed as the key member of the influential Asharite school of early Muslim philosophy and the most important refuter of the Mutazilites. However, he chose a slightly different position in comparison with the Asharites. His beliefs and thoughts differ in some aspects from the orthodox Asharite school.[50]
WorksEdit Mausoleum of Al-Ghazali in Tus, located near the tomb of the Persian poet Ferdowsi.[51] The mausoleum was discovered in the 1990s after being lost for many centuries and remains neglected.
A total of about 70 works can be attributed to Al-Ghazali.[52] He is also known to have written a fatwa against the Taifa kings of Al Andalus, declaring them to be unprincipled, not fit to rule and that they should be removed from power. This fatwa was used by Yusuf ibn Tashfin to justify his conquest of al-Andalus [53] Incoherence of the PhilosophersEdit
His 11th century book titled The Incoherence of the Philosophers marks a major turn in Islamic epistemology. The encounter with skepticism led al-Ghazali to investigate a form of theological occasionalism, or the belief that all causal events and interactions are not the product of material conjunctions but rather the immediate and present will of God.
In the next century, Averroes drafted a lengthy rebuttal of al-Ghazali's Incoherence entitled The Incoherence of the Incoherence; however, the epistemological course of Islamic thought had already been set.[54] Al-Ghazali gave as an example of the illusion of independent laws of cause the fact that cotton burns when coming into contact with fire. While it might seem as though a natural law was at work, it happened each and every time only because God willed it to happen—the event was "a direct product of divine intervention as any more attention grabbing miracle". Averroes, by contrast insisted while God created the natural law, humans "could more usefully say that fire caused cotton to burn—because creation had a pattern that they could discern."[55][56][57]
The Incoherence also marked a turning point in Islamic philosophy in its vehement rejections of Aristotle and Plato. The book took aim at the falasifa, a loosely defined group of Islamic philosophers from the 8th through the 11th centuries (most notable among them Avicenna and Al-Farabi) who drew intellectually upon the Ancient Greeks.
This long-held argument has been criticized. George Saliba in 2007 argued that the decline of science in the 11th century has been overstated, pointing to continuing advances, particularly in astronomy, as late as the 14th century.[58] On the other hand, author and journalist Hassan Hassan in 2012 argued that while indeed scientific thought in Islam was stifled in the 11th century, the person mostly to blame is not Al-Ghazali but Nizam al-Mulk.[59] AutobiographyEdit Last page of Al-Ghazali's autobiography in MS Istanbul, Shehid Ali Pasha 1712[clarification needed], dated AH 509 (AD 1115–1116).
The autobiography al-Ghazali wrote towards the end of his life, Deliverance From Error (المنقذ من الضلال al-munqidh min al-ḍalāl), is considered a work of major importance.[27] In it, al-Ghazali recounts how, once a crisis of epistemological skepticism had been resolved by "a light which God Most High cast into my breast ... the key to most knowledge,"[60]: 66 he studied and mastered the arguments of kalam, Islamic philosophy, and Ismailism. Though appreciating what was valid in the first two of these, at least, he determined that all three approaches were inadequate and found ultimate value only in the mystical experience and insight (the state of prophecy or nubuwwa)[citation needed] he attained as a result of following Sufi practices. William James, in Varieties of Religious Experience, considered the autobiography an important document for "the purely literary student who would like to become acquainted with the inwardness of religions other than the Christian" because of the scarcity of recorded personal religious confessions and autobiographical literature from this period outside the Christian tradition.[61]: 307
The Revival of Religious Sciences (Ihya' Ulum al-Din)Edit
It contains four major sections: Acts of worship (Rub' al-'ibadat), Norms of Daily Life (Rub' al-'adatat), The ways to Perdition (Rub' al-muhlikat) and The Ways to Salvation (Rub' al-munjiyat). The Ihya became the most frequently recited Islamic text after the Qur'an and the hadith. Its great achievement was to bring orthodox Sunni theology and Sufi mysticism together in a useful, comprehensive guide to every aspect of Muslim life and death.[62] The book was well received by Islamic scholars such as Nawawi who stated that: "Were the books of Islam all to be lost, excepting only the Ihya', it would suffice to replace them all."[63]
The Alchemy of Happiness is a rewritten version of The Revival of the Religious Sciences. After the existential crisis that caused him to completely re-examine his way of living and his approach to religion, Al-Ghazali put together The Alchemy of Happiness[64] to reassert his fundamental belief that a connection to God was an integral part of the joy of living. The book is divided into four different sections. The first of these is Knowledge of Self, where Al-Ghazali asserts that while food, sex, and other indulgences might slake humans appetites temporarily, they in turn make a human into an animal, and therefore will never give true happiness and fulfillment. In order to find oneself, people must devote themselves to God by showing restraint and discipline rather than gluttony of the senses. The second installment is called Knowledge of God, where Al-Ghazali states that the events that occur during one's life are meant to point an individual towards God, and that God will always be strong, no matter how far humans deviate from His will. The third section of The Alchemy of Happiness is Knowledge of the World. Here he states that the world is merely a place where humans learn to love God, and prepare for the future, or the afterlife, the nature of which will be determined by our actions in this phase of our journey to happiness. The final section is Knowledge of the Future World, which details how there are two types of spirits within a man: the angelic spirit and the animal spirit. Al-Ghazali details the types of spiritual tortures unbelievers experience, as well as the path that must be taken in order to attain spiritual enlightenment. This book serves as a culmination of the transformation Ghazali goes through during his spiritual awakening.
Disciplining the Soul
One of the key sections of Ghazali's Revival of the Religious Sciences is Disciplining the Soul, which focuses on the internal struggles that every Muslim will face over the course of his lifetime.[65] The first chapter primarily focuses on how one can develop himself into a person with positive attributes and good personal characteristics . The second chapter has a more specific focus: sexual satisfaction and gluttony.[65] Here, Ghazali states that indeed every man has these desires and needs, and that it is natural to want these things.[65] However, the Prophet explicitly states that there must be a middle ground for man, in order to practice the tenets of Islam faithfully. The ultimate goal that Ghazali is presenting not only in these two chapters, but in the entirety of The Revival of the Religious Sciences, is that there must be moderation in every aspect of the soul of a man, an equilibrium. These two chapters were the 22nd and 23rd chapters, respectively, in Ghazali's Revival of the Religious Sciences[65]. It's also important to note here that Ghazali draws from Greek as well as Islamic philosophy in crafting this literary staple, even though much of The Incoherence of the Philosophers, his most well known work, takes a critical aim at their perspective.
The Eternity of the World
Al-Ghazali crafted his rebuttal of the Aristotelian viewpoint on the creation of the world in The Eternity of the World . Al-Ghazali essentially formulates two main arguments for what he views as a sacrilegious thought process. Central to the Aristotelian approach is the concept that motion will always precede motion, or in other words, a force will always create another force, and therefore for a force to be created, another force must act upon that force.[34] This means that in essence time stretches infinitely both into the future and into the past, which therefore proves that God did not create the universe at one specific point in time. Ghazali counters this by first stating that if the world was created with exact boundaries, then in its current form there would be no need for a time before the creation of the world by God.[34] The second argument Ghazali makes is that because humans can only imagine the time before the creation of the world, and your imagination is a fictional thing, that all the time before the world was created is fictional as well, and therefore does not matter as it was not intended by God to be understood by humans.
The Decisive Criterion for Distinguishing Islam from Clandestine Unbelief
Al-Ghazali lays out in The Decisive Criterion for Distinguishing Islam from Clandestine Unbelief his approach to Muslim orthodoxy. Ghazali veers from the often hardline stance of many of his contemporaries during this time period and states that as long as one believes in the Prophet Muhammad and God himself, there are many different ways to practice Islam and that any of the many traditions practiced in good faith by believers should not be viewed as heretical by other Muslims.[42] While Ghazali does state that any Muslim practicing Islam in good faith is not guilty of apostasy, he does outline in The Criterion that there is one standard of Islam that is more correct than the others, and that those practicing the faith incorrectly should be moved to change.[42] In Ghazali's view, only the Prophet himself could deem a faithfully practicing Muslim an infidel, and his work was a reaction to the religious persecution and strife that occurred often during this time period between various Islamic sects.[42] Works in PersianEdit
Al-Ghazali wrote most of his works in Arabic and few in Persian. His most important Persian work is Kimiya-yi sa'adat (The Alchemy of Happiness). It is al-Ghazali's own Persian version of Ihya' 'ulum al-din (The Revival of Religious Sciences) in Arabic, but a shorter work. It is one of the outstanding works of 11th-century-Persian literature. The book was published several times in Tehran by the edition of Hussain Khadev-jam, a renowned Iranian scholar. It is translated to English, Arabic, Turkish, Urdu, Azerbaijani and other languages.[64]
Another authentic work of al-Ghazali is the so-called “first part” of the Nasihat al-muluk (Counsel for kings), addressed to the Saljuqid ruler of Khurasan Ahmad b. Malik-shah Sanjar (r. 490-552/1097-1157).[66] The text was written after an official reception at his court in 503/1109 and upon his request. Al-Ghazali was summoned to Sanjar because of the intrigues of his opponents and their criticism of his student's compilation in Arabic, al-Mankhul min taʿliqat al-usul (The sifted notes on the fundamentals), in addition to his refusal to continue teaching at the Nizamiya of Nishapur. After the reception, al-Ghazali had, apparently, a private audience with Sanjar, during which he quoted a verse from the Quran 14:24: “Have you not seen how Allah sets forth a parable of a beautiful phrase (being) like a beautiful tree, whose roots are firm and whose branches are in Heaven.” The genuine text of the Nasihat al-muluk, which is actually an official epistle with a short explanatory note on al-Manḵul added on its frontispiece [67] and the title given to it later, discloses the verse image of the “beautiful tree” (shajara tayyiba) consisting of ten roots and ten branches.
Faza'il al-anam min rasa'il Hujjat al-Islam is the collection of letters in Persian that al-Ghazali wrote in response to the kings, ministers, jurists and some of his friends after he returned to Khorasan. The collection was gathered by one of his grandchildren after his death, under five sections/chapters. The longest letter is the response to objections raised against some of his statements in Mishkat al-Anwar (The Niche of Light) and al-Munqidh min al-dalal (Rescuer from Error). The first letter is the one which al-Ghazali wrote to Sultan Sanjar presenting his excuse for teaching in Nizamiyya of Nishapur; followed by al-Ghazali's speech in the court of Sultan Sanjar. Al-Ghazali makes an impressive speech when he was taken to the king's court in Nishapur in 1106, giving very influential counsels, asking the sultan once again for excusing him from teaching in Nizamiyya. The sultan was so impressed that he ordered al-Ghazali to write down his speech so that it will be sent to all the ulemas of Khorasan and Iraq.
Zad-e Ākhirat (Provision for the hereafter) is an important Persian book of al-Ghazali but gained less scholarly attention. The greater part of it consists of the Persian translation of one of his Arabic books, Bidayat al-Hidaya (Beginning of Guidance). It contains in addition the same contents as the Kimiya-yi Sa'adat. The book was most probably written during the last years of his life. Its manuscripts are in Kabul (Library of the Department of Press) and in Leiden.
Another Persian work is Hamāqāt-i ahl-i ibahat or Radd-i ebāhīyya (Condemnation of antinomians) which is his fatwa in Persian illustrated with Quranic verses and Hadiths.
The majority of other Persian texts, ascribed to him with the use of his fame and authority, especially in the genre of Mirrors for Princes, are either deliberate forgeries fabricated with different purposes or compilations falsely attributed to him. The most famous among them is Ay farzand (O Child!). This is undoubtedly a literary forgery fabricated in Persian one or two generations after al-Ghazali's death. The sources used for the forgery consist of two genuine letters by al-Ghazali's (number 4, in part, and number 33, totally); both appear in the Fazaʾil al-anam.[68] Another source is a letter known as ʿAyniya and written by Muhammad's younger brother Majd al-Din Ahmad al-Ghazali (d. 520/1126) to his famous disciple ʿAyn al-Quzat Hamadani (492-526/1098-1131); the letter was published in the Majmuʿa-yi athar-i farsi-yi Ahmad-i Ghazali (Collection of the Persian writings of Ahmad Ghazali).[69] The other is ʿAyn al-Quzat's own letter, published in the Namaha-yi ʿAyn al-Quzat Hamadani (Letters by ʿAyn al-Quzat Hamadani).[70] Later, Ay farzand was translated into Arabic and became famous as Ayyuha al-walad, the Arabic equivalent of the Persian title. The earliest manuscripts with the Arabic translation date from the second half of the 16th and most of the others from the 17th century.[71] The earliest known secondary translation from Arabic into Ottoman Turkish was done in 983/1575.[72] In modern times, the text was translated from Arabic into many European languages and published innumerable times in Turkey as Eyyühe’l-Veled or Ey Oğul.[73]
A less famous Pand-nama (Book of counsel) also written in the genre of advice literature is a very late compilatory letter of an unknown author formally addressed to some ruler and falsely attributed to al-Ghazali, obviously because it consists of many fragments borrowed mostly from various parts of the Kimiya-yi saʿadat.[74]
During his life, he wrote over 70 books on science, Islamic reasoning and Sufism.[75] Al-Ghazali distributed his book The Incoherence of Philosophers, set apart as the defining moment in Islamic epistemology. The experience that he had with suspicion drove al-Ghazali to shape a conviction that all occasions and connections are not the result of material conjunctions but are the present and prompt will of God.
Another of al-Ghazali's most prestigious works is Ihya' Ulum al-Din ("The Revival of Religious Sciences"). The work covers all fields of Islamic science and incorporates Islamic statute, philosophy and Sufism. It had numerous positive reactions, and Al-Ghazali at that point composed a condensed form in Persian under the title Kimiya-yi sa'adat ("The Alchemy of Happiness"). Although al-Ghazali said that he has composed more than 70 books, attributed to him are more than 400 books.
Al-Ghazali likewise assumed a noteworthy part in spreading Sufism and Sharia. He was the first to consolidate the ideas of Sufism into Sharia laws and the first to give a formal depiction of Sufism in his works. His works fortify the position of Sunni Islam, contrasted with different schools of thought.
Al-Ghazali had an important influence on both later Muslim philosophers and Christianmedieval philosophers. Margaret Smith writes in her book Al-Ghazali: The Mystic (London 1944): "There can be no doubt that al-Ghazali’s works would be among the first to attract the attention of these European scholars" (page 220). Then she emphasizes, "The greatest of these Christian writers who was influenced by al-Ghazali was St. Thomas Aquinas (1225–1274), who made a study of the Arabic writers and admitted his indebtedness to them, having studied at the University of Naples where the influence of Arab literature and culture was predominant at the time." In addition, Aquinas' interest in Islamic studies could be attributed to the infiltration of ‘Latin Averroism’ in the 13th century, especially at the University of Paris.
The period following Ghazali "has tentatively been called the Golden Age of Arabic philosophy" initiated by Ghazali's successful integration of logic into the Islamic seminary Madrasah curriculum.[76]
Al-Ghazali also played a major role in integrating Sufism with Shariah. He was also the first to present a formal description of Sufism in his works. His works also strengthened the status of Sunni Islam against other schools. The Batinite (Ismailism) had emerged in Persian territories and were gaining more and more power during al-Ghazali's period, as Nizam al-Mulk was assassinated by the members of Ismailis. In his Fada'ih al-Batiniyya (The Infamies of the Esotericists) Al-Ghazali declared them unbelievers whose blood may be spilled,[77] and wrote several books on criticism of Baatinyas which significantly weakened their status.
Al-Ghazali succeeded in gaining widespread acceptance for Sufism at the expense of philosophy.[78] At the same time, in his refutation of philosophers he made use of their philosophical categories and thus helped to give them wider circulation.[78]
His influences and impact on Sufi thought and Islam at large during the 11th century has been a subject of debate in contemporary times. Some fifty works that he had written is evidenced that he was one of the most important Islamic thinkers of his time. Three of his works, Ihaya' Ulum ad-Din (Revival of Religious Sciences), Tahafut al-Falasifa (The Incoherence of Philosophers), and al-Muniqidh min a-alal (Al-Ghazali's Path to Sufism: His Deliverance from Error) are still widely read and circulated among Islamic scholars today. After the death of Al-Ghazali, it is believed there followed a long era in which there was a notable absence of Islamic philosophers, contributing to the status of Ghazali in the modern era.
The staple of his religious philosophy was arguing that the creator was the center point of all human life that played a direct role in all world affairs. Al-Ghazali's influence was not limited to Islam, but in fact his works were widely circulated among Christian and Hebrew scholars and philosophers. Some of the more notable philosophers and scholars in the west include David Hume, Dante, and St. Thomas Aquinas. Moses Ben Maimon, a Jewish theologian was deeply interested and vested in the works of Al-Ghazali. One of the more notable achievements of Ghazali were his writing and reform of education that laid the path of Islamic Education from the 12th to the 19th centuries. Al-Ghazali's works were heavily relied upon by Islamic mathematicians and astronomers such as At-Tusi.[79]
Early childhood development was a central focal point of Al-Ghazali. He worked to influence and develop a program to mold the young minds of children at an early age to develop their mind and character. He stressed that socialization, family, and schools were central in the achievement of language, morality, and behavior. He emphasized incorporating physical fitness such as games that were important in the development of young minds to attract the idea of attending schools and maintaining an education. In addition, he stressed the importance of understanding and sharing cultures in the classrooms to achieve a civic harmony that would be expressed outside the classroom and kindness to one another.
In his writings he placed this responsibility upon the teachers. His treatise on early education centered on Islamic laws, God, and memorizing the Qur'an to achieve literary skill. Ghazali emphasized the importance that there should be a dual respect in regard to the teacher and the pupil. Whereas the teacher guides the student and takes the role of a father figure and offers council to the student, and the student respects the teacher as a patriarch. He stressed that the teacher needed to pay attention to the learning paces of his students so that he could help them be successful in academic achievements.[citation needed]
Al-Ghazali was by every indication of his writings a true mystic in the Persian sense. He believed himself to be more mystical or religious than he was philosophical however, he is more widely regarded by some scholars as a leading figure of Islamic philosophy and thought. He describes his philosophical approach as a seeker of true knowledge, a deeper understanding of the philosophical and scientific, and a better understanding of mysticism and cognition.[80]
In the contemporary world, Al-Ghazali is renowned not only for his contribution to Sufism, Islam, philosophy, or education but his work and ethical approach transcends another boundary into the Islamic business practice. In the Journal of Business Ethics, authors Yusif Sidani and Akram Al Ariss explain how Islamic business ethics are governed by the writings of Abu-Hamid Al-Ghazali and even posit that Al-Ghazali is the greatest Muslim since the prophet Muhammad. Traditional Islamist's are influenced by Ghazali's writings since he was indebted to writing about and incorporating Sharia Law. They emphasize, "His mastery of philosophical logic and reasoning earned him the title of philosopher without losing his status as a religious scholar."[81] Al-Ghazili's reasoning on the use of intellect in combination with the rational and spiritual is an integral part of Muslim society today. Therefore, they approach the business perspective with the same ideology and organizational thought.
Al-Ghazali mentioned the number of his works "more than 70" in one of his letters to Sultan Sanjar in the late years of his life.[citation needed] Some "five dozen" are plausibly identifiable, and several hundred attributed works, many of them duplicates because of varying titles, are doubtful or spurious.
The tradition of falsely attributing works to Al-Ghazali increased in the 13th century, after the dissemination of the large corpus of works by Ibn Arabi.[52]
Bibliographies have been published by William Montgomery Watt (The Works Attributed to Al-Ghazali), Maurice Bouyges (Essai de chronologie des oeuvres d'Al-Ghazali) and others. Abdel Rahman Badawi's Bibliography of all works attributed to Al-Ghazali[82]PagesContent 1–72 works definitely written by al-Ghazali 73–95 works of doubtful attribution 96–127 works which are almost certainly not those of al-Ghazali 128–224 are the names of the Chapters or Sections of al-Ghazali's books that are mistakenly thought by him 225–273 books written by other authors on al-Ghazali's works 274–389 books of other unknown scholars/writers regarding al-Ghazali's life and personality 389–457 the name of the manuscripts of al-Ghazali's works in different libraries of the world:
Short List of Major Works of GazaliTitleDescriptionType al-Munqidh min al-dalal Rescuer from Error Theology Hujjat al-Haq Proof of the Truth Theology Al-Iqtisād fī al-iʿtiqadThe Moderation in Belief Theology Iljām al-Awām an Ilm il-Kalām Bridling the Common Folk Away From the Science of Theological Speculation Theology al-maqsad al-asna fi sharah asma' Allahu al-husna The best means in explaining Allah's Beautiful Names Theology Jawahir al-Qur'an wa duraruh Jewels of the Qur'an and Its Pearls Theology Faysal al-tafriqa bayn al-Islam wa-l-zandaqa The Criterion of Distinction between Islam and Clandestine Unbelief Theology Al-radd al-jamil li-ilahiyyat ‘Isa bi-sarih al-Injil The Excellent Refutation of the Divinity of Jesus through the Text of the Gospel Theology Mishkat al-Anwar The Niche for Lights, a commentary on the Verse of Light Theology Tafsir al-yaqut al-ta'wil Theology Mizan al-'amal Criterion of Action Tasawwuf Ihya'e Ulum-ed'DeenThe Revival of the Religious Sciences Tasawwuf Bidayat al-hidayahThe Beginning of Guidance Tasawwuf Kimiya-yi sa'ādat The Alchemy of Happiness [a résumé of Ihya'ul ulum, in Persian] Tasawwuf Nasihat al-muluk Counseling Kings in Persian Tasawwuf al-Munqidh min al-dalal Rescuer from Error Tasawwuf Minhaj al-'Abidin Methodology for the Worshipers Tasawwuf Fada'ih al-Batiniyya The Infamies of the Esotericists, a refutation of esoteric Sufism in general and Isma'ili doctrines in particular Tasawwuf Maqasid al falasifa Aims of the Philosophers written in the beginning of his life, in favour of philosophy and presenting the basic theories in Philosophy, mostly influenced by Avicenna's works Philosophy Tahāfut al-Falāsifah The Incoherence of the Philosophers), [Book refutes the Greek Philosophy aiming at Avicenna and Al-Farabi; and of which Ibn Rushd wrote his famous refutation Tahāfut al-Tahāfut (The Incoherence of the Incoherence) Philosophy Miyar al-Ilm fi fan al-Mantiq Criterion of Knowledge in the Art of Logic Philosophy Mihak al-Nazar fi al-mantiq Touchstone of Reasoning in Logic Philosophy al-Qistas al-mustaqim The Correct Balance Philosophy Fatawy al-Ghazali Verdicts of al-Ghazali Jurisprudence Al-wasit fi al-mathab (The medium [digest] in the Jurisprudential school) Jurisprudence Kitab tahzib al-Isul Prunning on Legal Theory Jurisprudence al-Mustasfa fi 'ilm al-isulThe Clarified in Legal Theory Jurisprudence Asas al-Qiyas Foundation of Analogical reasoning Jurisprudence The Jerusalem Tract [83] Jurisprudence Sources:[84][85]: 29
According to William Montgomery Watt, Al-Ghazali was considered to be the Mujaddid ("Revivier") of his age. Many, perhaps most, later Muslims concurred and, according to Watt, some have even considered him to be the greatest Muslim after Muhammad.[35]
As an example, the Islamic scholar al-Safadi stated:
Muhammad ibn Muhammad ibn Muhammad ibn Ahmad, the Proof of Islam, Ornament of the Faith, Abu Hamid al-Tusi (al-Ghazali) the Shafi'ite jurist, was in his later years without rival[86]
and the jurist, al-Yafi'i stated:
He was called The Proof of Islam and undoubtedly was worthy of the name, absolutely trustworthy (in respect of the Faith) How many an epitome (has he given) us setting forth the basic principles of religion: how much that was repetitive has he summarised, and epitomised what was lengthy. How many a simple explanation has he given us of what was hard to fathom, with brief elucidation and clear solution of knotty problems. He used moderation, being quiet but decisive in silencing an adversary, though his words were like a sharp sword-thrust in refuting a slanderer and protecting the high-road of guidance.[87]
The Shafi'i jurist al-Subki stated:
"If there had been a prophet after Muhammad, al-Ghazali would have been the man".[88][89]
Also a widely considered Sunni scholar, Al Dhahabi in, his praise of Al Ghazali, wrote: “Al-Ghazzaali, the imaam and shaykh, the prominent scholar, Hujjat al-Islam, the wonder of his time, Zayn al-Deen Abu Haamid Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi al-Shaafa’i al-Ghazzaali, the author of many books and one possessed of utter intelligence. He studied fiqh in his own town, then he moved to Nisapur in the company of a group of students. He stayed with the Imaam al-Haramayn and gained a deep knowledge of fiqh within a short period. He became well-versed in ‘ilm al-kalaam and debate, until he became the best of debater.”[90]
Ibn Rushd (Averroes), a rationalist, famously responded that "to say that philosophers are incoherent is itself to make an incoherent statement."[citation needed] Rushd's book, The Incoherence of the Incoherence, attempted to refute al-Ghazali's views, but the work was not well received in the Muslim community.[91]
According to historian Firas Alkhateeb, "When one reads Imam al-Ghazali’s works at a very superficial level, one can easily misunderstand what he is saying as anti-scientific in general. The truth, however, is that al-Ghazali’s only warning to students is to not fully accept all the beliefs and ideas of a scholar simply because of his achievements in mathematics and science. By issuing such a warning, al-Ghazali is in fact protecting the scientific enterprise for future generations by insulating it from being mixed with theoretical philosophy that could eventually dilute science itself to a field based on conjecture and reasoning alone."[92]
Al-Ghazali has been seen by Orientalist scholars as causing a decline in scientific advancement in Islam, because of his refutation of the new philosophies of his time. He saw danger in the statements made by philosophers that suggested that God was not all-knowing or even non-existent, which strongly contradicted his conservative Islamic belief.[92] This position has been challenged, however.[93][94] The following statement made by Al Ghazali has been described as evidence that he was not against scientific advancement: "Great indeed is the crime against religion committed by anyone who supposes that Islam is to be championed by the denial of mathematical sciences"[53] Economic philosophyEdit
Most aspects of Al-Ghazali's life were heavily influenced by his Islamic beliefs, and his economic philosophy was no exception. He held economic activity to a very high level of importance in his life and thought that others should as well, as he felt that it was not only necessary for the overall benefit to society but also to achieve spiritual wholeness and salvation. In his view, the worldly life of humanity depended on the economic activity of people and so he considered being economically active to be a mandated part of the Sharia law.[95]
He established three goals of economic activity that he believed were part of one's religious obligation as well as beneficial to the individual: "achievement of self-sufficiency for one's survival; provision for the well-being of one's progeny; and provision for assisting those in economic need."[95] He argued that subsistence living, or living in a way that provides the basic necessities for only one's family, would not be an acceptable practice to be held by the general population because of the detrimental results that he believed that would bring upon the economy, but he acknowledged that some people may choose to live the subsistence lifestyle at their own will for the sake of their personal religious journey. Conversely, he discouraged people from purchasing or possessing excessive material items, suggesting that any additional money earned could be given to provide for the poor.[95]
Al-Ghazali thought that it should not be necessary to force equality of income in society but that people should be driven by "the spirit of Islamic brotherhood" to share their wealth willingly, but he recognized that it is not always the case. He believed that wealth earned could be used in two potential manners. One is for good, such as maintaining the health of oneself and their family as well as taking care of others and any other actions seen as positive for the Islamic community. The other is what Al-Ghazali would consider misuse, spending it selfishly on extravagant or unnecessary material items.[95]
In terms of trade, Al-Ghazali discussed the necessity of exchanging goods across close cities as well as larger borders because it allows more goods, which may be necessary and not yet available, to be accessible to more people in various locations. He recognized the necessity of trade and its overall beneficial effect on the economy, but making money in that way might not be considered the most virtuous in his beliefs. He did not support people taking "excessive" profits from their trade sales.[95] Quantum mechanicsEdit
In 1993, Karen Harding's paper "Causality Then and Now: Al Ghazali and Quantum Theory" described several "remarkable" similarities between Ghazali's concept of occasionalism and the widely accepted Copenhagen interpretation of quantum mechanics. She stated: "In both cases, and contrary to common sense, objects are viewed as having no inherent properties and no independent existence. In order for an object to exist, it must be brought into being either by God (al-Ghazili) or by an observer (the Copenhagen Interpretation)." She also stated:[96][97][98]
In addition, the world is not entirely predictable. For al Ghazali, God has the ability to make anything happen whenever He chooses. In general, the world functions in a predictable manner, but a miraculous event can occur at any moment. All it takes for a miracle to occur is for God to not follow His ‘custom.’ The quantum world is very similar. Lead balls fall when released because the probability of their behaving in that way is very high. It is, however, very possible that the lead ball may ‘miraculously’ rise rather than fall when released. Although the probability of such an event is very small, such an event is, nonetheless, still possible. See alsoEditMujaddid Nasîhatnâme
^ ab Hunt Janin, The Pursuit of Learning in the Islamic World, p. 83. ISBN0786419547
^ ab Griffel, Frank (2006). Meri, Josef W. (ed.). Medieval Islamic civilization : an encyclopedia. New York: Routledge. ISBN978-0415966900.
^ Meri, Josef W.; Bacharach, Jere L. (2006). Medieval Islamic Civilization: A-K. Taylor and Francis. p. 293. ISBN978-0415966917.
^ Böwering, Gerhard; Crone, Patricia (2013). The Princeton Encyclopedia of Islamic Political Thought. Princeton University Press. p. 191. ISBN978-0691134840. Ghazali (ca. 1058–1111) Abu Hamid Muhammad b. Muhammad al-Ghazali al-Tusi (the “Proof of Islam”) is the most renowned Sunni theologian of the Seljuq period (1038–1194).
^The Ethics of Suicide: Historical Sources "A native of Khorassan, of Persian origin, the Muslim theologian, sufi mystic, and philosopher Abu Hamid Muhammad al-Ghazali is one of the great figures of Islamic religious thought...."
^ Bloch, Ernst (2019). Avicenna and the Aristotelian Left. New York: Columbia University Press. p. 77. ISBN9780231175357. Abu Hamid Muhammad ibn Muhammad al-Ghazali (ca.1058-1111) was a Persian antirationalist philosopher and theologian.
^"Ghazali, al-". The Columbia Encyclopedia. Retrieved 17 December 2012.
^ Bosworth, C. E. (1968). "The Political and Dynastic History of the Iranian World". In Boyle, J. A. (ed.). The Cambridge History of Iran. Vol. 5. Cambridge University Press. p. 48.
^ Abū Ḥāmid b. Muḥammad b. Muḥammad b. Muḥammad al-Ghazzālī, "al-Munqidh min al-Ḍalāl" in Majmūʿa Rasāʾil al-Imām al-Ghazzālī. Ed. by Aḥmad Shams al-Dīn (Beirut: Dār al-Kutub al-ʿIlmiyya, 1988), 29, 60
^ Jacques Lacan, “Some Reflections on the Ego” in The International Journal of Psychoanalysis, 1953, No. 34, 13. (presentation, the British Psycho-Analytical Society, London, May 2nd, 1951)
^ Ovidio Salazar, Al-Ghazali: The Alchemist of Happiness (2004; London: Matmedia Productions, 2006), DVD.
^ Nicholson, Reynold Alleyne. (1966). "A literary history of the Arabs." London: Cambridge University Press. p. 382.
^ ab R.M. Frank, Al-Ghazali and the Ashʿarite School, Duke University Press, London 1994
^ ab "about five dozen authentic works, in addition to which some 300 other titles of works of uncertain, doubtful, or spurious authorship, many of them duplicates owing to varying titles, are cited in Muslim bibliographical literature. [...] Already Ebn Ṭofayl (d. 581/1185, q.v.) observed that Ḡazālī wrote for different audiences, ordinary men and the elite (pp. 69-72), and Ḡazālī himself completed the rather moderate theological treatise, Eljām al-ʿawāmmʿan ʿelm al-kalām “The restraining of ordinary men from theology,” in the last month before his death" Encyclopedia Iranica.
^ For al-Ghazali's argument see The Incoherence of the Philosophers. Translated by Michael E. Marmura. 2nd ed, Provo Utah, 2000, pp.116-7.
^ For Ibn Rushd's response, see Khalid, Muhammad A. ed. Medieval Islamic Philosophical Writings, Cambridge UK, 2005, p.162)
^ "Many orientalists argue that Ghazali's Tahafut is responsible for the age of decline in science in the Muslim World. This is their key thesis as they attempt to explain the scientific and intellectual history of the Islamic world. It seems to be the most widely accepted view on the matter not only in the Western world but in the Muslim world as well. George Saliba, a Professor of Arabic and Islamic Science at Columbia University who specializes in the development of astronomy within Islamic civilization, calls this view the "classical narrative" (Saliba, 2007)." Aydin, Nuh. "Did al-Ghazali kill the science in Islam?". Archived from the original on 2015-04-30. Retrieved 23 February 2014.
^ Namaha-yi ʿAyn al-Quzat Hamadani, ed. ʿAli Naqi Monzawi and ʿAfif ʿUsayran, 2 vols.,Tehran, 1983, II, p.103, no 73
^ George Henry Scherer, Al-Ghazali’s Ayyuha’l-walad, Ph.D. diss., Chicago University, 1930; Beirut, 1933, p. 27
^ Hilmi Ziya Ülken, Gazali’nin bazi eserlerinin Türkçe tercümeleri. Les traductions en Turc de certains livres d’al-Ghazali, Ankara Üniversitesi İlahiyat Fakültesi Dergisi 9/1, 1961, p. 61
^ Günaydin, Gazâlî tercümeleri: Osmanli devri ve 1928 sonrasi için bir bibliyografya denemesi, Dîvân: Disiplinlerarası Çalışmalar Dergisi 16, 2011, pp. 70-73
^ Smith, Margaret (1936). "The Forerunner of Al-Ghazali". Journal of the Royal Asiatic Society: 65–78.
^ "Ghazâlî had successfully introduced logic into the madrasa (though it was studied in other venues as well (Endress 2006)). What happened to it after this time was the result of the activities of logicians much more gifted than Ghazâlî. This period has tentatively been called the Golden Age of Arabic philosophy (Gutas 2002). It is in this period, and especially in the thirteenth century, that the major changes in the coverage and structure of Avicennan logic were introduced; these changes were mainly introduced in free-standing treatises on logic. It has been observed that the thirteenth century was the time that “doing logic in Arabic was thoroughly disconnected from textual exegesis, perhaps more so than at any time before or since” (El-Rouayheb 2010b: 48–49). Many of the major textbooks for teaching logic in later centuries come from this period. [...] For all his historical importance in the process of introducing logic into the madrasa, the logic that Ghazâlî defended was too dilute to be recognizably Farabian or Avicennan." Tony Street (July 23, 2008). "Arabic and Islamic Philosophy of Language and Logic". Stanford Encyclopedia of Philosophy. Retrieved 2008-12-05.
^"AL-Ghazali" (PDF). Quarterly Review of Comparative Education. 23: 3–4.
^ Louchakova-Schwartz, Olga (2011). "The Self and the World: Vedanta, Sufism, and the Presocratics in a Phenomenological View". Phenomenology/Ontopoiesis Retrieving Geo-cosmic Horizons of Antiquity. Dordrecht: Springer Netherlands. pp. 423–438. doi:10.1007/978-94-007-1691-9_33. ISBN9789400716902.
^ Sidani, Yusuf; Al Ariss, Akram (2014-04-04). "New Conceptual Foundations for Islamic Business Ethics: The Contributions of Abu-Hamid Al-Ghazali". Journal of Business Ethics. 129 (4): 847–857. doi:10.1007/s10551-014-2136-5. ISSN0167-4544. S2CID143046325.
^ A. Badawi, Mu'allafat al-Ghazali, 2 vols. (Cairo, 1961).
^ abcde Ghazanfar and Islahi (1997). "Economic Thought of Al-Ghazali" (PDF). Islamic Economics Research Series, King Abdulaziz University. 2: 7–18 – via Google Scholar.
^ Harding, Karen (Summer 1993), "Causality Then and Now: Al Ghazali and Quantum Theory" (PDF), The American Journal of Islamic Social Sciences, 10 (2).
Haque, Amber (2004), "Psychology from Islamic perspective: contributions of early Muslim scholars and challenges to contemporary Muslim psychologists", Journal of Religion & Health, 43 (4): 357–377, doi:10.1007/s10943-004-4302-z, S2CID38740431 Savage-Smith, Emilie (1995), "Attitudes toward dissection in medieval Islam", Journal of the History of Medicine and Allied Sciences, 50 (1): 67–110, doi:10.1093/jhmas/50.1.67, PMID7876530 Abd Rahman, Mohd Rosmizi Bin; Yucel, Salih (2016), "The Mujaddid of His Age: Al-Ghazali and His Inner Spiritual Journey", Umran, 3 (2), doi:10.11113/umran2016.3n2.56 Saritoprak, Zeki (2018), "Al-Ghazali", Islamic Spirituality : Theology and Practice for the Modern World, doi:10.5040/9781474297820.0013, ISBN978-1-4725-7204-2 Parrott, Justin (2017), "Al-Ghazali and the Golden Rule: Ethics of Reciprocity in the Works of a Muslim Sage", Journal of Religious & Theological Information, 16 (2): 68–78, doi:10.1080/10477845.2017.1281067, S2CID171854695 Smith, Margaret (1936), "The Forerunner of al-Ghazālī", Journal of the Royal Asiatic Society (1): 65–78, JSTOR25182038 Further readingEdit Macdonald, Duncan B. (1899). "The life of al-Ghazzali", in Journal of the American Oriental Society. 20, p. 122 sqq. Laoust, H: La politique de Gazali, Paris 1970 Campanini, M.: Al-Ghazzali, in Seyyed Hossein Nasr and Oliver Leaman, History of Islamic Philosophy 1996 Campanini, Massimo, Ghazali, in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBN1610691776 Watt, W. M.: Muslim Intellectual: A Study of al-Ghazali, Edinburgh 1963 Zwemer, S. M. A Moslem Seeker after God, New York 1920 Nakamura, K. "Al-Ghazali", Encyclopedia of Philosophy Dougan, A. The Glimpse: The Inner teaching of Abu Hamid Muhammad al-Ghazzali's Mishkat al-Anwar (The Niche for Lights) by Abdullah DouganISBN0-9597566-6-3 A comparison between the philosophy of Ghazali and the Copenhagen Interpretation: Harding, Karen (1993). "Causality Then and Now: al-Ghazali and Quantum Theory" (PDF). American Journal of Islamic Social Sciences. 1 (2): 165–177. doi:10.35632/ajis.v10i2.2505. Archived from the original (PDF) on 2010-07-04. Watt, W. Montgomery (1953). The Faith and Practice of Al-Ghazali. London: George Allen and Unwin Ltd.
