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July 14th, 2014

Muhammad Sa'id, mostly known as Sarmad Kashani or simply as Sarmad (Persian: سرمد کاشانی‎) (ca 1590 - 1661) was a Persian mystic, poet and saint who travelled to and made the Indian subcontinent his permanent home during the 17th century. Originally a Jew, some claim he renounced his religion to adopt Islam, while others say he even converted once more to Hinduism[1] - Sarmad described himself in his poetry as a Sufi, a Hindu priest, a Buddhist monk, a rabbi, an infidel and a Muslim. Since he was known for ridiculing the major religions of his day as well as writing quatrains affirming his religious identity, modern scholarship remains divided on Sarmad's ambiguous religious affiliation.[2] For these religious views and outrageous statements (shathiyat), Sarmad is often counted among the antinomian Sufis.


Sarmad was born in Armenia around 1590, to a family of Jewish Persian-speaking Armenian merchants.[3]......


Sarmad had an excellent command of Persian, essential for his work as a merchant, and composed most of his work in this language.[2] He produced a translation of the Torah in Persian.[5]......

After the War of Succession with his brother Dara Shikoh, Aurangzeb (1658-1707) emerged victorious, killed his former adversary and ascended the imperial throne. Being a staunch fanatic if Islam, he had Sarmad arrested and tried for heresy. Sarmad was put to death by beheading in 1661.[6][7] His grave is located near the Jama Masjid in Delhi, India. Aurangzeb ordered his mullahs to ask Sarmad why he repeated only the first half of the Kalima "There is no God but God", and ordered him to recite the second part,"Muhammad is his last prophet". To that he replied that "I am still absorbed with the negative part. Why should I tell a lie?" Thus he sealed his death sentence. Ali Khan-Razi, Aurangzeb's court chronicler, was present at the execution. He relates some of the mystic's verses uttered at the execution stand:

The Mullahs say Ahmed went to heaven, Sarmad says that heaven came down to Ahmed.

"There was an uproar and we opened our eyes from the eternal sleep. Saw that the night of wickedness endured, so we slept again."......


Sarmad Kashani - Wikipedia, the free encyclopedia

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Ramakrishna - A Lover, Not A Knower

Ramakrishna ( Ramkṛiṣṇo Pôromôhongśo (help·info)) (18 February 1836 – 16 August 1886), born Gadadhar Chattopadhyay[1] (Gôdadhor Chôṭṭopaddhae), was a famous mystic of 19th-century India.[2] His religious school of thought led to the formation of the Ramakrishna Mission by his chief disciple Swami Vivekananda.[3][4][5] He is also referred to as "Paramahamsa" by his devotees, as such he is popularly known as Ramakrishna Paramahamsa.

Ramakrishna was born in a poor Brahmin Vaishnava family in rural Bengal. He became a priest of the Dakshineswar Kali Temple, dedicated to the goddess Kali, which had the influence of the main strands of Bengali bhakti tradition.[1] The most widely known amongst his first spiritual teachers was an ascetic woman, called Bhairavi Brahmani, who was skilled in Tantra and Vaishnava bhakti.[6] Later an Advaita Vedantin ascetic taught him non-dual meditation, and he experienced nirvikalpa samadhi under his guidance. Ramakrishna also practised other religions, notably Islam and Christianity, and said that all religions lead to the same God.[1]......

.... According to his followers, Ramakrishna's parents experienced supernatural incidents and visions before his birth. In Gaya his father Khudiram had a dream in which Lord Gadadhara (a form of Vishnu), said that he would be born as his son. Chandramani Devi is said to have had a vision of light entering her womb from Shiva's temple.[8][
Although Ramakrishna attended a village school with some regularity for 12 years,[10] he later rejected the traditional schooling saying that he was not interested in a "bread-winning education". [11] Kamarpukur, being a transit-point in well-established pilgrimage routes to Puri, brought him into contact with renunciates and holy men.[12] He became well-versed in the Puranas, the Ramayana, the Mahabharata, and the Bhagavata Purana, hearing them from wandering monks and the Kathaks—a class of men in ancient India who preached and sang the Purāṇas........

Ramakrishna describes his first spiritual ecstasy at the age of six: while walking along the paddy fields, a flock of white cranes flying against a backdrop of dark thunder clouds caught his vision. He reportedly became so absorbed by this scene that he lost outward consciousness and experienced indescribable joy in that state.[14][15] Ramakrishna reportedly had experiences of similar nature a few other times in his childhood—while worshipping the goddess Vishalakshi, and portraying god Shiva in a drama during Shivaratri festival. From his 10th or 11th year on, the trances became common, and by the final years of his life, Ramakrishna's samādhi periods occurred almost daily.[15]

Ramakrishna's father died in 1843, after which family responsibilities fell on his elder brother Ramkumar. This loss drew him closer to his mother, and he spent his time in household activities and daily worship of the household deities and became more involved in contemplative activities such as reading the sacred epics. When Ramakrishna was in his teens, the family's financial position worsened. Ramkumar started a Sanskrit school in Calcutta and also served as a priest. Ramakrishna moved to Calcutta in 1852 with Ramkumar to assist in the priestly work.[16]
]


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In 1855 Ramkumar was appointed as the priest of Dakshineswar Kali Temple, built by Rani Rashmoni—a rich woman of Calcutta who belonged to the kaivarta community.[17] Ramakrishna, along with his nephew Hriday, became assistants to Ramkumar, with Ramakrishna given the task of decorating the deity. When Ramkumar died in 1856, Ramakrishna took his place as the priest of the Kali temple.[18]

After Ramkumar's death Ramakrishna became more contemplative. He began to look upon the image of the goddess Kali as his mother and the mother of the universe. Ramakrishna reportedly had a vision of the goddess Kali as the universal Mother, which he described as "... houses, doors, temples and everything else vanished altogether; as if there was nothing anywhere! And what I saw was an infinite shoreless sea of light; a sea that was consciousness. However far and in whatever direction I looked, I saw shining waves, one after another, coming towards me."[19]



Rumors spread to Kamarpukur that Ramakrishna had become unstable as a result of his spiritual practices at Dakshineswar. Ramakrishna's mother and his elder brother Rameswar decided to get Ramakrishna married, thinking that marriage would be a good steadying influence upon him—by forcing him to accept responsibility and to keep his attention on normal affairs rather than his spiritual practices and visions. Ramakrishna himself mentioned that they could find the bride at the house of Ramchandra Mukherjee in Jayrambati, three miles to the north-west of Kamarpukur. The five-year-old bride, Saradamani Mukhopadhyaya (later known as Sarada Devi) was found and the marriage was duly solemnised in 1859. Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal.[20]They later spent three months together in Kamarpukur. Sarada Devi was fourteen while Ramakrishna was thirty-two. Ramakrishna became a very influential figure in Sarada's life, and she became a strong follower of his teachings. After the marriage, Sarada stayed at Jayrambati and joined Ramakrishna in Dakshineswar at the age of 18.[21]

By the time his bride joined him, Ramakrishna had already embraced the monastic life of a sannyasi; as a result, the marriage was never consummated. As a priest Ramakrishna performed the ritual ceremony—the Shodashi Puja–where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the Divine mother.[22] Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the Holy Mother, and it was by this name that she was known to Ramakrishna's disciples. Sarada Devi outlived Ramakrishna by 34 years and played an important role in the nascent religious movement.[23][24]


After his marriage Ramakrishna returned to Calcutta and resumed the charges of the temple again, and continued his sadhana. According to his official biographers, he continued his sadhana under teachers of Tantra, Vedanta and Vaishnava.


In 1861, Ramakrishna accepted Bhairavi Brahmani, an orange-robed, middle-aged female ascetic, as a teacher. She carried with her the Raghuvir Shila, a stone icon representing Ram and all Vaishnava deities.[6] She was thoroughly conversant with the texts of Gaudiya Vaishnavism and practised Tantra.[6] According to the Bhairavi, Ramakrishna was experiencing phenomena that accompany mahabhava—the supreme attitude of loving devotion towards the divine[25]–and quoting from the bhakti shastras, she said that other religious figures like Radha and Chaitanya had similar experiences.[26]

The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of shakti and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine shakti.[27][28] Under her guidance, Ramakrishna went through sixty four major tantric sadhanas which were completed in 1863.[29] He began with mantra rituals such as japa and purascarana and many other rituals designed to purify the mind and establish self-control. He later proceeded towards tantric sadhanas, which generally include a set of heterodox practices called vamachara (left-hand path), which utilise as a means of liberation, activities like eating of parched grain, fish and meat along with drinking of wine and sexual intercourse.[25] According to Ramakrishna and his biographers, Ramakrishna did not directly participate in the last two of those activities, all that he needed was a suggestion of them to produce the desired result.[25] Ramakrishna acknowledged the left-hand tantric path, though it had "undesirable features", as one of the "valid roads to God-realization", he consistently cautioned his devotees and disciples against associating with it.[30][31] The Bhairavi also taught Ramakrishna the kumari-puja, a form of ritual in which the Virgin Goddess is worshiped symbolically in the form of a young girl. Under the tutelage of the Bhairavi, Ramakrishna also learnt Kundalini Yoga.[25] The Bhairavi, with the yogic techniques and the tantra played an important part in the initial spiritual development of Ramakrishna.[1][32]......

The Vaishnava Bhakti traditions speak of five different moods,[33] referred to as bhāvas—different attitudes that a devotee can take up to express his love for God. They are: śānta, the “peaceful attitude”; dāsya, the attitude of a servant; sakhya, the attitude of a friend; vātsalya, the attitude of a mother toward her child; and madhura, the attitude of a woman towards her lover.[34][35]

At some point in the period between his vision of Kali and his marriage, Ramakrishna practised dāsya bhāva, during which he worshiped Rama with the attitude of Hanuman, the monkey-god, who is considered to be the ideal devotee and servant of Rama. According to Ramakrishna, towards the end of this sadhana, he had a vision of Sita, the consort of Rama, merging into his body.[34][36]

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......In 1865, Ramakrishna was initiated into sannyasa by Tota Puri, an itinerant monk who trained Ramakrishna in Advaita Vedanta, the Hindu philosophy which emphasises non-dualism.[43][44]......




Islam and Christianity

In 1866, Govinda Roy, a Hindu guru who practised Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he "devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind."[48] According to Ramakrishna, after three days of practice he had a vision of a "radiant personage with grave countenance and white beard resembling the Prophet and merging with his body".[49]

At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. Ramakrishna describes of a vision in which the picture of Madonna and Child Jesus became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving St Peter from drowning in the water.[41][50]




In 1875, Ramakrishna met the influential Brahmo Samaj leader Keshab Chandra Sen.[51][52] Keshab had accepted Christianity, and had separated from the Adi Brahmo Samaj. Formerly, Keshab had rejected idolatry, but under the influence of Ramakrishna he accepted Hindu polytheism and established the "New Dispensation" (Nava Vidhan) religious movement, based on Ramakrishna's principles—"Worship of God as Mother", "All religions as true" and "Assimilation of Hindu polytheism into Brahmoism".[53] Keshab also publicised Ramakrishna's teachings in the journals of New Dispensation over a period of several years,[54] which was instrumental in bringing Ramakrishna to the attention of a wider audience, especially the Bhadralok (English-educated classes of Bengal) and the Europeans residing in India.[55][56]

Following Keshab, other Brahmos such as Vijaykrishna Goswami started to admire Ramakrishna, propagate his ideals and reorient their socio-religious outlook. Many prominent people of Calcutta—Pratap Chandra Mazumdar, Shivanath Shastri and Trailokyanath Sanyal—began visiting him during this time (1871–1885). Mazumdar wrote the first English biography of Ramakrishna, entitled The Hindu Saint in the Theistic Quarterly Review (1879), which played a vital role in introducing Ramakrishna to Westerners like the German indologist Max Müller.[54] Newspapers reported that Ramakrishna was spreading "Love" and "Devotion" among the educated classes of Calcutta and that he had succeeded in reforming the character of some youths whose morals had been corrupt.[54]

Ramakrishna also had interactions with Debendranath Tagore, the father of Rabindranath Tagore, and Ishwar Chandra Vidyasagar, a renowned social worker. He had also met Swami Dayananda.[51] Ramakrishna is considered as one of the main contributors to the Bengali Renaissance.

Among the Europeans who were influenced by Ramakrishna was Principal Dr. W.W. Hastie of the Scottish Church College, Calcutta. In the course of explaining the word trance in the poem The Excursion by William Wordsworth, Hastie told his students that if they wanted to know its "real meaning", they should go to "Ramakrishna of Dakshineswar." This prompted some of his students, including Narendranath Dutta (later Swami Vivekananda), to visit Ramakrishna......

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Most of Ramakrishna's prominent disciples came between 1879–1885, and were influenced by his style of preaching and instruction.[24]......

.
(They included) A small group of women disciples including Gauri Ma and Yogin Ma. A few of them were initiated into sanyasa through mantra deeksha. Among the women, Ramakrishna emphasised service to other women rather than tapasya (practice of austerities).[57] Gauri Ma founded the Saradesvari Ashrama at Barrackpur, which was dedicated to the education and uplift of women.[58]
As his name spread, an ever-shifting crowd of all classes and castes visited Ramakrishna. According to Kathamrita it included, childless widows, young school-boys, aged pensioners, Hindu scholars and religious figures, men betrayed by lovers, people with suicidal tendencies, small-time businessmen, and people "dreading the grind of samsaric life".[59] Ramakrishna's primary biographers, describe him as talkative. According to the biographers, for hours Ramakrishna would reminisce about his own eventful spiritual life, tell tales, explain Vedantic doctrines with extremely mundane illustrations, raise questions and answer them himself, crack jokes, sing songs, and mimic the ways of all types of worldly people, keeping the visitors enthralled.[60][61] In preparation for monastic life, Ramakrishna ordered his monastic disciples to beg their food from door to door without distinction of caste. He gave them the saffron robe, the sign of the Sanyasi, and initiated them with Mantra Deeksha.[61]

In the beginning of 1885 Ramakrishna suffered from clergyman's throat, which gradually developed into throat cancer. He was moved to Shyampukur near Calcutta, where some of the best physicians of the time, including Dr. Mahendralal Sarkar, were engaged. When his condition aggravated he was relocated to a large garden house at Cossipore on 11 December 1885.[62]

During his last days, he looked after by his monastic disciples and Sarada Devi. Ramakrishna was advised by the doctors to keep the strictest silence, but ignoring their advice, he incessantly conversed with visitors.[55] According to traditional accounts, before his death, Ramakrishna transferred his spiritual powers to Vivekananda[62] and reassured Vivekananda of his avataric status.[62][63] Ramakrishna asked Vivekananda to look after the welfare of the disciples, saying, "keep my boys together"[64] and asked him to "teach them".[64] Ramakrishna also asked other monastic disciples to look upon Vivekananda as their leader.[62] Ramakrishna's condition gradually worsened and he passed away in the early morning hours of 16 August 1886 at the Cossipore garden house. According to his disciples, this was mahasamadhi.[62] After the death of their master, the monastic disciples led by Vivekananda formed a fellowship at a half-ruined house at Baranagar near the river Ganges, with the financial assistance of the householder disciples. This became the first Math or monastery of the disciples who constituted the first Ramakrishna Order.[24]

Biographical sources[edit]
Main article: Books on Ramakrishna
The principal source for Ramakrishna's teaching is Mahendranath Gupta's Sri Sri Ramakrishna Kathamrita and is regarded as a Bengali classic.[65][66] Kripal calls it "the central text of the tradition". The text was published in five volumes from 1902 to 1932. Based on Gupta's diary notes, each of the five volumes purports to document Ramakrishna's life from 1882–1886.Kripal 1998, p. 3

The most popular translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami Nikhilananda. Nikhilananda's translation rearranged the scenes in the five volumes of the Kathamrita into a linear sequence.[67] Malcolm Mclean[68] and Jeffrey Kripal argue that the translation is unreliable.[67] Philosopher Lex Hixon writes that the Gospel is "spiritually authentic" and "powerful rendering of the Kathamrita".[69]

Teachings
Main article: Teachings of Ramakrishna
Ramakrishna's teachings were imparted in rustic Bengali, using stories and parables.[1] These teachings made a powerful impact on Calcutta's intellectuals, despite the fact that his preachings were far removed from issues of modernism or national independence.[70] His spiritual movement indirectly aided nationalism, as it rejected caste distinctions and religious prejudices.[70]

In the Calcutta scene of the mid to late nineteenth century, Ramakrishna was opinionated on the subject of Chakri,,, a type of low-paying servitude done by educated men—typically government or commerce-related clerical positions. On a basic level, Ramakrishna saw this system as a corrupt form of European social organisation that forced educated men to be servants not only to their bosses at the office but also to their wives at home. What Ramakrishna saw as the primary detriment of Chakri, however, was that it forced workers into a rigid, impersonal clock-based time structure. He saw the imposition of strict adherence to each second on the watch as a roadblock to spirituality. Despite this, however, Ramakrishna demonstrated that Bhakti could be practised as an inner retreat to experience solace in the face of Western-style discipline and often discrimination in the workplace.[71]

Ramakrishna emphasised God-realisation as the supreme goal of all living beings. Ramakrishna taught that kamini-kanchana is an obstacle to God-realization. Kamini-kanchan literally translates to "woman and gold." Partha Chatterjee wrote that figure of a woman stands for concepts or entities that have "little to do with women in actuality" and "the figure of woman-and-gold signified the enemy within: that part of one's own self which was susceptible to the temptations of ever-unreliable worldly success."....... Ramakrishna also cautioned his women disciples against purusa-kanchana ("man and gold") and Tyagananda writes that Ramakrishna used Kamini-Kanchana as "cautionary words" instructing his disciples to conquer the "lust inside the mind."[76]

Ramakrishna looked upon the world as Maya and he explained that avidya maya represents dark forces of creation (e.g. sensual desire,selfish actions, evil passions, greed, lust and cruelty), which keep people on lower planes of consciousness. These forces are responsible for human entrapment in the cycle of birth and death, and they must be fought and vanquished. Vidya maya, on the other hand, represents higher forces of creation (e.g. spiritual virtues, selfless action, enlightening qualities, kindness, purity, love, and devotion), which elevate human beings to the higher planes of consciousness.[77]

Ramakrishna practised several religions, including Islam and Christianity, and taught that in spite of the differences, all religions are valid and true and they lead to the same ultimate goal—God.[78] Ramakrishna's taught that jatra jiv tatra Shiv (wherever there is a living being, there is Shiva). His teaching, "Jive daya noy, Shiv gyane jiv seba" (not kindness to living beings, but serving the living being as Shiva Himself) is considered as the inspiration for the philanthropic work carried out by his chief disciple Vivekananda.[79]

Ramakrishna used rustic colloquial Bengali in his conversations. According to contemporary reports, Ramakrishna's linguistic style was unique, even to those who spoke Bengali. It contained obscure local words and idioms from village Bengali, interspersed with philosophical Sanskrit terms and references to the Vedas, Puranas, Tantras. For that reason, according to philosopher Lex Hixon, his speeches cannot be literally translated into English or any other language.[80] Scholar Amiya P. Sen argued that certain terms that Ramakrishna may have used only in a metaphysical sense are being improperly invested with new, contemporaneous meanings.[81]

Ramakrishna was skilled with words and had an extraordinary style of preaching and instructing, which may have helped convey his ideas to even the most sceptical temple visitors.[24] His speeches reportedly revealed a sense of joy and fun, but he was not at a loss when debating with intellectual philosophers.[82] Philosopher Arindam Chakrabarti contrasted Ramakrishna's talkativeness with Buddha's legendary reticence, and compared his teaching style to that of Socrates.[83].....


Several organisations have been established in the name of Ramakrishna.[84] The Ramakrishna Math and Mission is one of the main organisations founded by Swami Vivekananda in 1897. The Mission conducts extensive work in health care, disaster relief, rural management, tribal welfare, elementary and higher education. The movement is considered as one of the revitalisation movements of India. Other organisations include the Ramakrishna Vedanta Society founded by Swami Abhedananda in 1923, the Ramakrishna Sarada Math founded by a rebel group in 1929,the Ramakrishna Vivekananda Mission formed by Swami Nityananda in 1976, and the Sri Sarada Math and Ramakrishna Sarada Mission founded in 1959 as a sister organisation by the Ramakrishna Math and Mission.[84] Ramakrishna is considered as an important figure in Bengali Renaissance of 19th–20th Century. Max Müller, Mahatma Gandhi, Jawaharlal Nehru, Sri Aurobindo, and Leo Tolstoy have acknowledged Ramakrishna's contribution to humanity. Ramakrishna's influence is also seen in the works of artists such as Franz Dvorak (1862–1927) and Philip Glass.

On Swami Vivekananda's guru, Ramakrishna, Rabindranath Tagore wrote a poem: "To the Ramakrishna Paramahamsa Ramakrishna Deva".[85]

“ Diverse courses of worship from varied springs of fulfillment have mingled in your meditation.
The manifold revelation of the joy of the Infinite has given form to a shrine of unity in your life where from far and near arrive salutations to which I join my own.


Tagore was the chief guest on the occasion of birth centenary celebration of Ramakrishna by the Ramakrishna Mission and paid rich tribute to Ramakrishna. During the 1937 Parliament of Religions, which was held at the Ramakrishna Mission in Calcutta, Tagore acknowledged Ramakrishna, whose birth centenary was being celebrated, as a great saint because "the largeness of his spirit could comprehend seemingly antagonistic modes of sadhana, and because the simplicity of his soul shames for all time the pomp and pedantry of pontiffs and pundits."[86]

In his influential[87] 1896 essay "A real mahatma: Sri Ramakrishna Paramahansa Dev" and his 1899 book Râmakrishna: His Life and Sayings, the German philologist and Orientalist Max Müller portrayed Ramakrishna as "a wonderful mixture of God and man" and as "...a Bhakta, a worshipper or lover of the deity, much more than a Gñânin or a knower."[88][89]......


Ramakrishna - Wikipedia, the free encyclopedia

Lex Hixon - Parallel Spiritual Worlds

Lex Hixon (1941–1995) (born Alexander Paul Hixon Junior, also known as Nur al-Anwar al-Jerrahi in the Sufi community) was an American Sufi author, poet, and spiritual teacher. He practiced and held membership in several of the world's major great religious traditions, and documented his spiritual explorations in nine books and many articles and teachings given to various groups. His passionate conviction that all of the great religions are true was sparked by his study of the life and teachings of Sri Ramakrishna, and he made his life a witness to this belief by fully immersing himself in multiple religious practices and studies, not as a research project but as an act of faith.


Hixon was born on December 25, 1941 in Pasadena, California, one of three sons of Alexander and Adelaide Hixon. He married his second wife Sheila in 1965; they had two daughters and one son. Shanti, India, and Dylan (Hixon also had a daughter, Alexandra, from a previous marriage with Margaret Taylor). He graduated from Yale University in 1963, where he majored in philosophy, and received a PhD in comparative religion from Columbia University in 1976. His doctoral thesis was on the Gaudapada Karika, a Sanskrit scripture of the very early Advaita Vedanta school of Hindu philosophy, bringing out Buddhist influences.


Hixon first studied prayer and meditation at the age of nineteen with Vine Deloria, Senior, a Lakota Sioux elder and Episcopal priest in Pierre, South Dakota. In 1966 he began his discipleship with Swami Nikhilananda of the Ramakrishna Mission, who headed the Ramakrishna-Vivekananda Center of New York. The study with Swami Nikhilananda formed the basis for all of his latter spiritual quest. He simultaneously remained involved in various religions, or as he called them, "parallel sacred worlds". His experience of being "orthodox in five different spiritual traditions" produced a unique philosophy, a "theory of relativity for religions". He touched thousands of lives with his warm, joyful manner of teaching, celebrating, and encouraging spiritual seekers of all kinds.


From 1971 to 1984 Lex Hixon hosted in New York City a weekly 2-hour interview show "In The Spirit". On this long running program on listener-supported WBAI radio, he interviewed hundreds of spiritual leaders and teachers from different traditions, including: Buddhism: the Dalai Lama, the XIII Karmapa, Kalu rimpoche, Zen teacher Maizumi Roshi and Sensei Bernie Glassman Christianity: Brother David Steindl-Rast, Father Thomas Keating, Mother Theresa of Calcutta, Hinduism: J. Krishnamurti, Swami Satchitananda, Swami Muktananda Islam: Sheikh Muzafer, Pir Vilayet Khan, Bawa Muhaiyaddeen, Judaism: Rabbi Shlomo Carlebach, Rabbi Dovid Din, Rebbi Meyer Fund

Islam and Sufism
Hixon became known as Nur al-Anwar al-Jerrahi, and became a teacher in a traditional Sufi lineage, the Jerrahi Order of Dervishes. He co-founded the Nur Ashki Jerrahi Sufi Order in the United States, named for his teacher Sheikh Muzaffer Ozak (Ashki).[1]

Christianity
Hixon and his wife Sheila entered the Eastern Orthodox Church, through the inspiration of Father Alexander Schmemann, and studied at St. Vladimir's Seminary in Crestwood, New York, for three years. He traveled to Mount Athos.

Buddhism
They received guidance in meditation from Lama Tomo Geshe Rimpoche. Hixon studied Zen koans with Tetsugen Bernard Glassman, and Glassman posthumously ordained him as a Zen sensei.

Hinduism]
He also studied meditation with Swamis Prabhavananda and Aseshananda

Arts
Hixon studied flamenco guitar with Carlos Montoya, and studied classical Indian music with Vasant Rai, the sarod master.

Books
Lex Hixon's literary works came about from direct experience in the field of spirituality combined with intellectual refinement and human sensitivity. Being intensely involved in both the cultures and religions of the world, his was a view of universal acceptance honed by discrimination and dedicated to harmony based on unity.

Coming Home: The Experience of Enlightenment in Sacred Traditions, 1978, 1989, 1995. ISBN 0-943914-74-4
The Heart of the Qur'an: An Introduction to Islamic Spirituality, 1988, 2003. ISBN 0-8356-0822-0
Recolección de la Miel (Gathering Honey), 1989. ISBN
Great Swan: Meetings with Ramakrishna, 1992, 2002. ISBN 81-208-1297-2
Atom from the Sun of Knowledge, 1993. ISBN 978-1-879708-05-1
Illahis of Shaykh Nur al-Jerrahi, 1993. ISBN
Mother of the Buddhas: Meditation on the Prajnaparamita Sutra, 1993. ISBN 0-8356-0689-9
Mother of the Universe: Visions of the Goddess and Tantric Hymns of Enlightenment, 1994. ISBN 0-8356-0702-X
Living Buddha Zen, 1995. ISBN 0-943914-75-2
Sufi Meditation, 1997. ISBN 1-879708-10-8
101 Diamonds: From the Oral Tradition of the Glorious Messenger Muhammad (translator, with Fariha al-Jerrahi), 2001. ISBN 1-879708-17-5
Death[edit]
Hixon died at his home in Riverdale, New York, on November 1, 1995, age 53. He had cancer.

Lex Hixon - Wikipedia, the free encyclopedia

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