Sufism in the West: Change and Modernization

The debate around the legitimacy of religious universalism is particularly

relevant when examining how Sufism functions in the west. When I refer to religious
universalism I mean the concept that all paths lead up the same mountain. The
current trend in western spirituality is a mixing and matching of different religious
traditions; a blending of various practices and rituals. It is the idea that a person can
shop around for their religion until they find one that suits them. Maybe they will
discover an interest in two or more religions or religious practices. On Shabbat they
will go to the synagogue, sit zen the next morning and then attend a dhikr in the
evening.
Although this is an exaggerated example I think the fact that people are
actively pursuing a tradition signifies several things. First being that a certain
population of people are feeling either disappointed in the tradition they were
raised in or were unable to find a place in their own tradition that suits them. Maybe
trough travel or some other product of our increasingly globalized world they
discovered a particular tradition that truly resonates with them. Secondly, the fact
that people are actively searching for a practice, religious community, or spiritual
identity signifies a shift in consciousness that is greatly needed in the modern world.
People are seeking to make order out of chaos and create a sense of purpose and
meaning in life. I genuinely see this as a positive phenomenon, but I also support the
dont mix your medicines side of the argument. How can an individual expect to
progress along the path if they keep creating diversions onto other ones? In
addition, what are the dangers involved with engaging in various practices without
any guidance either from the community or a spiritual leader?
Considering Sufism is a tradition that emphasizes reliance on a leader (the
sheikh) for guidance and teachings, and much of the progression along its spiritual
path requires a diligent esoteric training, there seems to be little space in the
tradition for blending and fusing with other faith practices. I base this assertion
upon similar topics explored in conversation with the American Naqshbandhi Sufis I
met for my fieldwork. This is not to say that the universalization and hyper
modernization of Sufism isnt happening. In the modern context there are Sufis who
identify as being Sufi, but not Muslim, Sufis who are post tariqa and Sufis who
have taken initiation under their sheikh by clicking on a button on the sheikhs
website. Concerning the impact of media on Sufism Carl Ernst asserts,
Through these modern public media, Sufism is no longer just an esoteric
community constructed largely through direct contact, ritual interaction, and oral
instruction. Now it is publicized through mass printing, modern literary genres and
electronic technology with all the changes in personal relationships that these
media entail (Ernst, 220).

It seems then the question is, do these changes signify that Sufism in the
modern (particularly Sufism in the west) has become something entirely different to
the point that it no longer can be considered Sufism? Considering the boundaries of
being a Sufi have always been vague, this question requires an exploration into what
it actually means to be a Sufi. Is it a commitment to seeking union with god? Is it
about taking initiation under a sheikh into a Sufi order? Or is it simply a certain kind
of orientation towards God? Ernst outlines some of the characteristics present in
Sufis today that were not present in pre-modern Sufis. In terms of religiosity,
contemporary Sufi groups must position themselves in terms of Islamic identity
either aligning with Islam or claiming to be outside of it (Ernst 223). Another
response to modernism has been the adaptation of the rhetoric of science where
Sufism is framed as a psychological method for conceptualizing reality (Ernst, 225).
Robert Fragers book Heart Self & Soul illustrates this phenomenon.
One of the most significant changes seen in contemporary Sufism, as it is
practiced in the west, concerns gender relations and the position of women within
the Sufi community. If Sufism is to survive in the west then naturally a more
egalitarian approach to gender segregation is to be adapted in accordance to the
norms of western culture. In some western Sufi groups women have taken on
leadership roles, are becoming dervishes, and are participating along side men in
rituals and musical gatherings. Based on my fieldwork, there are Sufi gatherings
where women sit beside men during dhikr and the space is only mildly gendered.
Inevitably the texture of religion changes when it moves across national
borders and cultural contexts. It ebbs and flows, adapting to the local culture in
ways that suit the people who are engaging it. This does not necessarily mean that
the fundamental teachings and the core values of the tradition will erode or dissolve
completely, but rather the way they are taught, digested and practiced is bound to
change. Buddhism is an excellent example of this kind of movement and
transformation. When Buddhism left India the way that meditation was practiced
became entirely different in every country it spread to. It adapted to suit the local
cultures. The structure and organization of Zazen reflects Japanese culture just as
the esoteric visualization meditation practices of Vajrayana reflect life in the Tibetan
Himalayas.
In summation, the changes Sufism has undergone in the face of the modern
era are largely external. Changes in organization, presentation of ideas, and gender
practices have come about to suit the western social and cultural landscape. This
doesnt necessarily signify that the internal qualities and core values of the religion
are lost. Teachings of great truth and value always have been and always will be
passed down by individual people and communities as a whole. The vessel may
change but the contents remains unblemished. In the words of Kudsi Erguner, a Sufi
musician from the Turkish Mevlevi tradition,
All teaching, all awakening is only possible through human relationships. It is a
light which spreads from one person to another. We are not talking of institutions,
books, or traditions, but of people. From this perspective, Sufism holds an
important place because it makes present that which was lived in the past, and
brings to life that which has been considered in a academic way (Erguner, 120).

























Works Cited

Erguner, Kudsi. Journeys of a Sufi Musician. London: Saqi. 2005.

Ernst, Carl W. Sufism: An Introduction to the Mystical Tradition of Islam. Boston &
London: Shambhala, 1997.