Lakota Sun Dance And The Sufi Whirling Dervis Religion Essays

Lakota Sun Dance And The Sufi Whirling Dervis Religion Essays Lakota Sun Dance And The Sufi Whirling Dervis Religion Essay Lakota Sun Dance And The Sufi Whirling Dervis Religion Essay In the Native American faith, the true significance of the Sun Dance lies in the sanctity and deity that the ritual itself represents. ( McLean 1889: 3 ) The Sun Dance is the cardinal one-year rite of the traditional Lakota faith and takes topographic point out-of-doorss during the summer. ( Walker 1917: 12 ) The infinite of the ritual dance is circled around a tree and is created with mention to central points that model traditional universe in the Lakota civilization. ( Holler 1995: 23 ) The spirit of the Sun Dance is based on forfeit, as all terpsichoreans have pledged to endure. In a basic sense, this would affect dancing in the Sun, without nutrient or H2O, runing from two to four yearss. ( Holler 1995: 23 ) Extreme signifiers of forfeit involve the piercing and film editing of human flesh and infixing skewers that are subsequently removed to finish the forfeit. ( Holler 1995: 23 ) In comparing, Sufi Whirling is a ritual dance that is practiced amongst th ose of the Sufism religion in order to accomplish a stronger focal point on God. ( Trimingham 1998: 122 ) Sufism is defined as the inner and mystical dimension of Islam that emphasizes the forsaking of personal self-importances and desires in favor of the recollection of God. ( Godlas 2001 ) The dance itself emphasizes the cosmopolitan life of the domains, and focal points on three physical techniques to accomplish religious world: dance, twirling and leaping. ( Trimingham 1998: 226 ) Both the Sun Dance and Sufi Whirling topographic point accent on the function of the Sun as a religious portion of the ritual dance, but to different extents. The psychological experiences associated with the ritualistic patterns of both the Sun Dance and the Sufi Whirling have much in common. The physical reactions of the Sufi Whirling are multifaceted and affect a assortment of different state of affairss as they arise from both dissociative factors and insouciant factors. Kenneth Avery states that recent grounds suggests that physical reactions that point to a dissociative cause from deep within the mind, such as epileptic and trance-like reactions, represent merely the minority of such instances. ( Avery 2004: 230 ) However, the bulk of instances show that insouciant factors are responsible for reactions such as anxiousness, fright and emotional release. ( Avery 2004: 230 ) It appears that the psychological experiences of the Sun Dance would be slightly similar to those of the Sufi Whirling, mostly due to the considerable convergence of activities between both rites. Both rites allow persons and, to a certain extent, witnesss to see an altered province of world, and since the Sun Dance besides utilizes activities such as fasting and insistent intonation, it appears that it would be able to trip alterations in consciousness to an even greater extent than the Sufi Whirling as it is well longer. The Sufi Whirling frequently lasts three to four hours while the Sun Dance can last anyplace from two to four yearss. Therefore, it can be concluded that both the Sun Dance and the Sufi Whirling use similar techniques such as fasting and intoning to change an person s province of consciousness and will let for similar psychological experiences. However, given that the Sun Dance can besides include the use of baccy, pipes and the piercing of flesh, it appears that it would be sensible to anticipate an even greater psychological consequence on take parting persons. ( Avery 2004: 231 ) There are two similarities between the Sun Dance and Sufi Whirling which deserve a greater analysis. First, the significance of the Sun in both these rites should be noted. In the Sun Dance, the Sun maps as a kind of divinity, or higher power to which forfeits are made. It is the receiving system of all the Sun Dance represents ; the name of the ritual itself highlights the fact that the Sun is the focal point of the Sun Dance. Although the map or significance of the Sun is possibly non as great in Sufi Whirling as it is in the Sun Dance, the fact that it does hold some significance proves that the usage of the Sun in rite is non uncommon. This frequent usage of the Sun as a ritualistic focal point in many religions reflects the possibly cosmopolitan significance of the Sun. The Sun as a divinity has been recorded through history on legion occasions across a comprehensiveness of religions and belief systems. It symbolizes power and strength, every bit good as beauty and metempsychosi s. It is frequently the halfway focal point of many rites, and this component can be seen in both the Sun Dance and in Sufi Whilring. While the two religions are really different from one another, their focal point on the Sun in these two rites represents the catholicity of the Sun as a powerful spiritual symbol. There is plentifulness of historical grounds to show the usage of the Sun in spiritual rites. There are sun divinities present in Hinduism ( e.g. Surya ) , Buddhism ( in the signifier of a Bodhisattva ) , and in the faiths of Ancient Egypt, China, and among assorted African folks. It can evidently be seen that the usage of the Sun transcends geographical boundary lines. Concrete grounds of this transcendency comes in the signifier of paleontologic finds, preserved Bibles, and of class, the many observations that are made in rites over the universe today. Possibly the importance of the Sun developed in the Lakota tradition for the same grounds it was held in such high respec t in other traditions ; possibly it became the focal point of the Sun Dance for its repute as a symbol of power and strength, and as a cosmic component worthy of great forfeit. In Sufism, the Sun is portion of many narratives as a cardinal cosmic power. While the Sun is non worshipped as a divinity itself, as that would belie the focal point of their gyration ( which is the One God ) , the Sun is instead portion of a greater system that is created by the One God. One of the most beautiful creative activities, the Sun deserves to be included and recognized as an built-in portion of one s journey which brings the participant closer to Allah. Hence, irrespective of the map the Sun dramas in each ritual, its significance can non be denied, nor can its catholicity as a symbol of power, beauty, and fortitude. The 2nd similarity between the two rites with is deserving researching is the brilliant psychological consequence they have on their participants. As was mentioned antecedently, proceedings in both the Sun Dance and in Sufi Whirling let the participants, and sometimes their perceivers, to see an altered world. Trance-like provinces are frequently achieved as participants become so focussed on the ritual and its intent. In the Sun Dance, visions frequently accompany this trance-like province and reflect Indigenous ideas on the relationship between worlds and nature. Often observed in Sufi Whirling, trance-like provinces are frequently seen as enraptured yet they normally represent a well-focused, clearer vision of the universe. Basically the intent of this experience is to derive a better apprehension of the Oneness of Allah, and the beauty of all of His creative activities. This similar experience, seen in both the Sun Dance and in Whirling, highlights the possibly cosmopolitan inten t of ritualistic enchantments and altered psychological provinces. While the term trance can intend several things, it is by and large referred to as a procedure, technique, province of head, or consciousness achieved either voluntarily or involuntarily. Both the Sun Dance and the Sufi Whirling affect higher provinces of consciousness and consciousness of adult male s relationship with a higher power ; in the Sun Dance, that higher power is the Sun, and in Sufism, that higher power is the One God. Observed in many other traditions, enchantments are besides associated with assorted signifiers of speculation and supplication. In the Sun Dance, the usage of psychotropic substances may heighten the participant s experience. Both traditions use audile and kinetic methods to bring on this province of head and both traditions use it as a vehicle to achieve a higher consciousness of their belief systems. Normally enchantments are associated with some kind of realisation or heightened consc iousness of one s relationship with their milieus, with nature, or with a more powerful being. Enchantments are once more, universally recognized as contemplations of these realisations and are used in both Sufi Whirling and in the Sun Dance, along with other traditions, to derive merely that. By diminishing one s focal point on external elements, and concentrating on the elaboratenesss of one s internal workings, enchantments become tools by which persons are able to see lucidity, peace, and intent.