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Archive for February, 2010

On Tawajad (Making Ecstatic), Wajad (Ecstasy), Wujud (Ecstatic Existentiality)

A salient aspect of Dancemeditation is learning to be receptive inside our bodies. We have to do not doing in order to undo overdoing. We make an effort to let go. Michael Sells in his beautiful introduction, in Early Islamic Mysticism,  to Qushayri’s essay on Tawajad (Making Ecstatic),  Wajad (Ecstasy), and Wujud (Ecstatic Existentiality),  gives us the poetic frame of this experience and of our path of effort. It is a complex discussion that penetrates as far into the heart of Sufi mysticism as one can reach. Read more

Dunyati Alembic at Kripalu

In its beauty and integrity, the Dunyati Alembic had the deserved honor of being the Wednesday evening event in the Main Hall at Kripalu Center for Yoga in the Berkshires.  The Main Hall is a high vaulted temple, dramatically lit, with soft carpeted floors, and Wednesday evening is usually a community kirtan with many attendees. February 10th, the Alembic conducted the meditation by leading the observing community of 75–80 people into a deepening interior world with our Dancemeditation.

Our program was an hour in length with all nine members remaining in the Witnessed Arena the entire time. The dancers, wearing pale, flowing clothing, sometimes moved in a specific practice and sometimes watched in witness practice. The goal was to stay relaxed and connected to breath during the sequence of practices and transitions while being observed — simple, but difficult.

The tone and stability was set by a long Opening Sequence. The Walking Meditation was particularly arresting in the pale silks, some dancers dragging veils or holding them bunched but quiet. It had a sense of women across many times and generations. The variety of ages and body types contributed to the sculptural beauty and was refreshing in meaning. The final line of dancers standing along the front of the space shimmying for a period of time gazing straight at the audience, then standing still  facing the audience, eyes closed in a minute of silent meditation was exquisite. There was no coercion, only a pure intimacy. Viewers eyes had time to breathe and see. To rest their eyes on each quiet face.

The responses were many and touching. One woman said she felt she was dreaming, and after only had to go to bed to sleep. Several people said after they couldn’t speak they were so moved and in a deep personal space; later they talked at length. Those of us who stayed for the remainder of the week were stopped in hallways with reflections from those who attended. As a life-long performer, I’ve never had such a warm and thoughtful response from an audience, which speaks to both the content of the Alembic’s work and the nature of the audience Kripalu attracts — a perfect location for this marriage of Art and Mysticism.

As choreographer for the evening, I have been wondering if observation of the practices arranged and carefully designed so the dancers could stay inside their focus would actually work within a theatrical context. To see that it does is thrilling for me. It inspires me to once again delve deeply into Art, a realm that had become dry, empty, ego-based, which I found uninteresting.  The Alembic evening was healing and beautiful. The dancers were very human, very spacious, and very sincere. Their beauty came from this and gave these qualities back to the audience.

The ensemble for this evening was:  Dunya McPherson with Elizabeth Abbene, Carleen Bevans, Anastasia Blaisdelle, Nisaa Christie, Ann Galkowski, Annabelle Keil, Gayla Reilly, Kate Russel, and Kate Temple-West.

The Dunyati Alembic is the performance wing of the Dervish Society of America, under the direction of Dunya Dianne McPherson. The performers share Dancemeditation™ as a dominant influence in their self-understanding. Performative presentations are a framing of group and personal practices, with a vision of absorption into Beauty and Mystery.

Its next evening is February 22, 2010, 7pm at the Metropolitan Building in NYC, a continuing working series made possible by Eleanor Ambos’ generous gift of space.

Three Stages of Awareness

Below are three stages of development in the tradition of Sufism articulated by Qushayri. Their simplicity is helpful — graspable benchmarks.

Moving from one to another rests on understanding oneself. In Dancemeditation this means time spent with, and in, the body. We are our bodies. Within a movement practice, we see, feel, and discover who and what we really are. As Qushayri’s stages suggest, we are more than the ‘self’ we can cognitively grasp, more than we can intuitively grasp. We are picked from Nothingness, grasped into being-ness, beyond our understanding.

1. Shu ‘a u’l basira — Awareness of Your Being
This concerns spiritual knowledge and information, aslo doctrinal and theoretical knowledge. This is where we learn through words — reading, talking, analysis. Accessing the cognitive to penetrate the mysteries of our Path.

2. Ayn al basira — Awareness of Your Non-Being
Opening of the spiritual heart’s ‘eye’. (Ayn means eye.) In this stage, the heart opens and the ego diminishes. Intuitions flows, we begin to be less involved in the illusion of control, and we acquire trust.

3. Haqq al basira — Awareness in Truth, beyond Being and Non-Being
Truth, Certainty in the Divine Eternal, the end & goal of the Path. This is fana, or dissolution of the small self into Unity.