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Introduction to Sufi Doctrine
Titus Burckhardt's masterpiece, Introduction to Sufi Doctrine, explores the essence of Islamic mysticism, or Sufism, presenting its central doctrines and methods to a Western audience in a highly intelligible form.
152 pages, Kindle Edition
First published January 1, 1955
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348 people want to read
About the author
Titus Burckhardt
82 books104 followersTitus Burckhardt (Ibrahim Izz al-Din after his Islamic name), a German Swiss, was born in Florence, Italy in 1908 and died in Lausanne, Switzerland in 1984.He devoted all his life to the study and exposition of the different aspects of Wisdom tradition.
He was an eminent member of the "Traditionalist School" of twentieth-century authors. He was a frequent contributor to the journal Studies in Comparative Religion along with other prominent members of the school.
Burckhardt was the scion of a patrician family of Basel. He was the great-nephew of the art-historian Jacob Burckhardt and the son of the sculptor Carl Burckhardt. Titus Burckhardt was a contemporary of Frithjof Schuon – leading exponent of traditionalist thought in the twentieth century – and the two spent their early school days together in Basel around the time of the First World War. This was the beginning of an intimate friendship and harmonious intellectual and spiritual relationship that was to last a lifetime.
Burckhardt was, as his grandfather, a connoisseur of Islamic art, architecture and civilisation. He compiled and published work from the Sufi masters: Ibn Arabi (1165–1240), Abd-al-karim Jili (1365–1424) and Muhammad al-Arabi al-Darqawi (1760–1823).
He was an eminent member of the "Traditionalist School" of twentieth-century authors. He was a frequent contributor to the journal Studies in Comparative Religion along with other prominent members of the school.
Burckhardt was the scion of a patrician family of Basel. He was the great-nephew of the art-historian Jacob Burckhardt and the son of the sculptor Carl Burckhardt. Titus Burckhardt was a contemporary of Frithjof Schuon – leading exponent of traditionalist thought in the twentieth century – and the two spent their early school days together in Basel around the time of the First World War. This was the beginning of an intimate friendship and harmonious intellectual and spiritual relationship that was to last a lifetime.
Burckhardt was, as his grandfather, a connoisseur of Islamic art, architecture and civilisation. He compiled and published work from the Sufi masters: Ibn Arabi (1165–1240), Abd-al-karim Jili (1365–1424) and Muhammad al-Arabi al-Darqawi (1760–1823).
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Displaying 1 - 12 of 12 reviews
March 15, 2014
The language of symbolism predominates in Burckhardt's treatise on Sufism, and the style of his writing shows the mutual influence of the friendship he had with Frithjof Schuon, another notable traditionalist and Sufi. Burckhardt's symbolism leans heavily on the influence of the conflict of opposites in spiritual progression and awareness. Perhaps this could be said to be a central theme of all esoteric spirituality.
"If the imagination can be a cause of illusion by binding the intelligence to the level of sensory forms it none the less also has a spiritually positive aspect in so far as it fixes intellectual intuitions or inspirations in the form of symbols" (85).
Opposites in this context don't necessarily have to be as polarized as good/evil. They can also represent different dimensions of intelligence, those dimensions that could be said to be a progressive goal of the Sufi path. A prime example of Burckhardt's is on the exoteric/esoteric interpretation of the Qur'an, where in this case the opposites will never contradict themselves on the highest level, as they both are manifestations of universal truth. The Sufis will say that all opposites are relative in the sense that they are only actualized in this lower world of forms. At the higher level, nothing is outside of God, and opposites are reconciled in the divine Essence. Burckhardt refers to the Qur'an as a "concrete symbol...a single succinct form [which] includes meanings indefinite in their variety" (35). The universal nature of the Qur'an and Islam demands levels of understanding suited for all humanity.
The timing of this book once again seems to have been from divine grace as it has served as a perfect summation of all I've been learning to this point. However, without having read prior works on Islam and Sufism, there are certainly numerous instances of terminology and symbolism that would have been difficult to digest. I'd recommend a book like Martin Lings What is Sufism? as a true introduction to the nature of Sufism as it depends less heavily on prior knowledge of concepts while maintaining a challenging and unique perspective for the reader.
"If the imagination can be a cause of illusion by binding the intelligence to the level of sensory forms it none the less also has a spiritually positive aspect in so far as it fixes intellectual intuitions or inspirations in the form of symbols" (85).
Opposites in this context don't necessarily have to be as polarized as good/evil. They can also represent different dimensions of intelligence, those dimensions that could be said to be a progressive goal of the Sufi path. A prime example of Burckhardt's is on the exoteric/esoteric interpretation of the Qur'an, where in this case the opposites will never contradict themselves on the highest level, as they both are manifestations of universal truth. The Sufis will say that all opposites are relative in the sense that they are only actualized in this lower world of forms. At the higher level, nothing is outside of God, and opposites are reconciled in the divine Essence. Burckhardt refers to the Qur'an as a "concrete symbol...a single succinct form [which] includes meanings indefinite in their variety" (35). The universal nature of the Qur'an and Islam demands levels of understanding suited for all humanity.
The timing of this book once again seems to have been from divine grace as it has served as a perfect summation of all I've been learning to this point. However, without having read prior works on Islam and Sufism, there are certainly numerous instances of terminology and symbolism that would have been difficult to digest. I'd recommend a book like Martin Lings What is Sufism? as a true introduction to the nature of Sufism as it depends less heavily on prior knowledge of concepts while maintaining a challenging and unique perspective for the reader.
June 26, 2021
Très enrichissante introduction aux doctrines soufis. L'auteur insiste sur l'originalité du soufisme et son lien authentique à la tradition prophétique. Le cheminement spirituel de l'islam est une composante de l'enseignement du prophète paix et salut sur lui. L'auteur présente ensuite la psychologie et la cosmologie spirituelles d'un point de vue islamique. A la fin du livre Titus burckhardt nous parle des méthodes de la réalisation spirituelle comme le dhikr la méditation et le rite ... etc.
Un livre majeur qui mérite plusieurs lectures.
Un livre majeur qui mérite plusieurs lectures.
May 9, 2019
I gave this book two stars mainly because it is not an introduction. I believe that the author has some knowledge of Sufism and he seems dedicated to it. However, unless you are probably quite knowledgeable on the subject, it is difficult to understand him, most of the time. The book is rather short, but it is a very difficult read. What annoyed me is that he assumes a huge familiarity with most other religions.
It might be that the person reading this book should be a muslim scholar but also a scholar of the history of religions. However, I am not sure that even at that level the book is passable. Some of the arguments made don't seem to make sense. (Especially in the first few passages about the muhammadan origin of the sufism). It is difficult to contradict him since some of the ideas do seem tantalisingly fresh, and they do seem to have depth. However, it is difficult to understand it because all of the clutter surrounding it and the very difficult way of expressing oneself.
I am sorry, but I cannot rate this book higher.
It might be that the person reading this book should be a muslim scholar but also a scholar of the history of religions. However, I am not sure that even at that level the book is passable. Some of the arguments made don't seem to make sense. (Especially in the first few passages about the muhammadan origin of the sufism). It is difficult to contradict him since some of the ideas do seem tantalisingly fresh, and they do seem to have depth. However, it is difficult to understand it because all of the clutter surrounding it and the very difficult way of expressing oneself.
I am sorry, but I cannot rate this book higher.
May 27, 2018
Nice introduction, but quite a heavy style of putting things. It feels like a sober, cold read, while I believe Sufism is also a lot about love.
March 17, 2019
I would rate this book higher but to be honest I am not sure I understand most of it.
May 23, 2020
The best introduction of Sufism
January 9, 2022
Thanks to this author I got a great grasp of the dynamics of Sufi Islam in spite of the fact that mysticism in general can’t be comprehended.
August 24, 2010
Titus Burckhardt’s Introduction to Sufism walks its readers through the complex spiritual affirmations of what is commonly called “mystical Islam.” In just over one hundred pages, Burckhardt addresses the Sufi attitude and approach towards matters such as love, intellect, divine unity, spirit, meditation, dance, and much more. Although the book contains eighteen short chapters, and each one is devoted to a particular topic, the book reads very continuously, and seems to want to drive home the same messages about the religion over and over again, such as the unity of God and that Sufi doctrine in no way challenges the spirit and laws of the Qur’an or the teachings of the Prophet Mohammed. It is clear that the author has extensive knowledge of Sufism and other prominent mystical practices, but his book is written in such a bewildering way that the reader can benefit little from his knowledge.
Introduction to Sufism attempts to clarify certain aspects of Sufism by comparing them to similar ones of other religions, but because Burckhardt hardly ever explains the non-Sufi term or concept, the attempt is often made in vain and only adds to the reader’s confusion (unless he or she happens to be an expert in these other religions). For example, in order to describe what is meant by “spiritual love,” Burckhardt relates the idea to the bhakti marga of Hinduism. In a later chapter, he compares the Sufi doctrine of Unity with the Hindu doctrine of “Non-Duality.” While these might be lovely comparisons, the reader who does not know much about Hinduism is at a loss, for in neither case does the author explain these Hindu words or ideas. In the rare case where Burckhardt gives the translation for a foreign word, sometimes the English translation does not make any more sense that the Sanskrit one. While discussing the different aspects of God’s unity, he compares the different attributes of God in Sufism to Brahma nirguna and Brahma saguna of Hinduism. With the sole explanation of these important, ancient, and profound Sanskrit words being “Brahma unqualified” and “Brahma qualified,” Burckhardt only introduces more confusing material into an already complicated topic that can only frustrate the Hindu novice, who will struggle to understand, and anger the expert, who might take offense to the poorly reduced definitions of God in Hinduism. Introduction to Sufism is full of unexplained references like the above, and not just from Hinduism, but also from Taoism, Christianity, and Buddhism.
The greatest obstacle to understanding the wealth of Sufi spirituality found in this book is the writing style. One must read and re-read nearly every sentence just to get an idea of what is trying to be conveyed. At times, Burckhardt's translator uses words that cannot be found in a dictionary, forgets commas, and makes sentence patterns so confusing that even the simplest of ideas can only be understood by reading it several times with the utmost concentration. It came to no surprise to this reader that the book is a translation of Burckhardt’s original work. It is indeed unfortunate that such already complicated and profound Sufi beliefs are trapped under layers of avoidable language confusion.
Introduction to Sufism often does not feel like an introduction at all. It is certainly saturated with profound Sufi philosophy, but if one is looking for Sufi history, culture, or practices, this book is not the one to read. All that Burckhardt seems to be interested in discussing are cosmic contemplations, and even if one were interested in that aspect of Sufism, I would not rush to recommend Introduction to Sufism.
Introduction to Sufism attempts to clarify certain aspects of Sufism by comparing them to similar ones of other religions, but because Burckhardt hardly ever explains the non-Sufi term or concept, the attempt is often made in vain and only adds to the reader’s confusion (unless he or she happens to be an expert in these other religions). For example, in order to describe what is meant by “spiritual love,” Burckhardt relates the idea to the bhakti marga of Hinduism. In a later chapter, he compares the Sufi doctrine of Unity with the Hindu doctrine of “Non-Duality.” While these might be lovely comparisons, the reader who does not know much about Hinduism is at a loss, for in neither case does the author explain these Hindu words or ideas. In the rare case where Burckhardt gives the translation for a foreign word, sometimes the English translation does not make any more sense that the Sanskrit one. While discussing the different aspects of God’s unity, he compares the different attributes of God in Sufism to Brahma nirguna and Brahma saguna of Hinduism. With the sole explanation of these important, ancient, and profound Sanskrit words being “Brahma unqualified” and “Brahma qualified,” Burckhardt only introduces more confusing material into an already complicated topic that can only frustrate the Hindu novice, who will struggle to understand, and anger the expert, who might take offense to the poorly reduced definitions of God in Hinduism. Introduction to Sufism is full of unexplained references like the above, and not just from Hinduism, but also from Taoism, Christianity, and Buddhism.
The greatest obstacle to understanding the wealth of Sufi spirituality found in this book is the writing style. One must read and re-read nearly every sentence just to get an idea of what is trying to be conveyed. At times, Burckhardt's translator uses words that cannot be found in a dictionary, forgets commas, and makes sentence patterns so confusing that even the simplest of ideas can only be understood by reading it several times with the utmost concentration. It came to no surprise to this reader that the book is a translation of Burckhardt’s original work. It is indeed unfortunate that such already complicated and profound Sufi beliefs are trapped under layers of avoidable language confusion.
Introduction to Sufism often does not feel like an introduction at all. It is certainly saturated with profound Sufi philosophy, but if one is looking for Sufi history, culture, or practices, this book is not the one to read. All that Burckhardt seems to be interested in discussing are cosmic contemplations, and even if one were interested in that aspect of Sufism, I would not rush to recommend Introduction to Sufism.
December 31, 2014
الصوفية...
في رحاب هذا الفضاء الشاسع
تكون أول خطوة هي محاولة للفهم والبحث في الحقائق الوجودية
كضرورة لبناء عالم روحاني
حيث ترتبط المعرفة العقلية بالغة الدقة
بصوفية روحانية
تنبع من الداخل...من القلب...مركز الروح
فيقول الكاتب:
There are doctrines that can only be understood from the inside.
That is why most Europeans studying Sufism has mistaken its true position: the heart and not the brain, that is the real seat for knowledge that goes beyond the limits of reason alone.
وهكذا نبحر مع الكاتب بين الفصول خارج حدود المعقول، في فضاء نجهله ونتجاهله، وكأن المعركة التي نخوضها كما صورها الكاتب هي دائمة بين النفس والروح: النفس ... الأنا التي تشدنا نحو مادية الوجود فتحجب عنا عوالم أخرى، والروح التي تحلق بنا إلى ما خلف الموجود، فيتحرر معها القلب ليصبح هو المشكاة التي تستطيع أن ترى ما لا تراه العين.
The Sufi path can be considered as a way towards knowledge of oneself, which necessary includes a science of the soul….so the Sufi method is the art of keeping the soul open to the inflow of the Infinite.
في رحاب هذا الفضاء الشاسع
تكون أول خطوة هي محاولة للفهم والبحث في الحقائق الوجودية
كضرورة لبناء عالم روحاني
حيث ترتبط المعرفة العقلية بالغة الدقة
بصوفية روحانية
تنبع من الداخل...من القلب...مركز الروح
فيقول الكاتب:
There are doctrines that can only be understood from the inside.
That is why most Europeans studying Sufism has mistaken its true position: the heart and not the brain, that is the real seat for knowledge that goes beyond the limits of reason alone.
وهكذا نبحر مع الكاتب بين الفصول خارج حدود المعقول، في فضاء نجهله ونتجاهله، وكأن المعركة التي نخوضها كما صورها الكاتب هي دائمة بين النفس والروح: النفس ... الأنا التي تشدنا نحو مادية الوجود فتحجب عنا عوالم أخرى، والروح التي تحلق بنا إلى ما خلف الموجود، فيتحرر معها القلب ليصبح هو المشكاة التي تستطيع أن ترى ما لا تراه العين.
The Sufi path can be considered as a way towards knowledge of oneself, which necessary includes a science of the soul….so the Sufi method is the art of keeping the soul open to the inflow of the Infinite.
June 19, 2008
The author is an expert on many forms of mysticism (Christian, Islamic, Hindu) and has some great insights into its universal doctrines and principles. He also offers one of the most convincing/simple arguments I've ever read for designating the prophet Muhammad as the founder of Sufism, rather than seeking its beginnings among his followers a century or two after his death. However, this work has been translated from academic German. That fact, plus the author's writing style in general, means that his prose is so dense that it makes lead look like Wonder Bread. It's been a long time since I've had to fight my way through a short 100 page "introduction" to a topic.
August 2, 2012
Certainly worth the read, and Burckhardt provides a wealth of information from a very traditionalist point of view.
August 25, 2012
A masterful exposition of the teachings of the School of Ibn al-Arabi. Should be read many times over by the serious student of Islamic thought. But this is NOT an introductory text.
Displaying 1 - 12 of 12 reviews