小可

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http://phoebe02.blogbus.com/logs/7080497.html

观赏旋转舞The Whirling Dervishes of Damascus 【Video】：rtsp://81.91.66.217:554/alkindi/alkindi_vid.rm

看到迦南手记里的土耳其照片，想起了旋转舞，每次看到都有一种神圣的感觉。于是去搜索了一番，找到一下资料，还有一篇英文的博客也有介绍他们的土耳其之旅，然后我才终于找到了这个词：Whirling Dervishes.
http://www.travelblog.org/Middle-East/Turkey/Istanbul/blog-48162.html 

土耳其旋转舞的宗教 

土耳其中部的Konya，是该国著名的宗教圣地，是伊斯兰教神秘教派的始创地，创教者名Mevlana。他是十五世纪时的一位伟大诗人及哲学家，此宗教令人印象最深刻的是其旋转舞蹈。顺理成章，Konya也是旋转舞的发源地，外国旅客却绝少前往。

现在到Konya，仍可看到纪念Mevlana的庙宇、其埋葬的墓地及衣冠冢，在旁边还有其它圣贤的腊像，可惜没有外文解释。

旋转舞的哲理是：他们相信万物无时无刻都在旋转，人的构成分子也与宇宙中的地球和星球一起旋转，人出生至逝世，从年轻、长大、老去，都是一个循环，是生生不息的，犹如旋转不停。他们便利用自己的旋转达到与神的沟通及接触。可能你对此旋转舞也有印象，跳舞者穿着白长袍及戴上啡色高帽子，他们转身时，白袍转成圆桌子般，十分漂亮。他们进行的仪式称之为Semaz，但并不易看到。

一般先由一位长老带领一群舞者入场，敬礼后脱去外袍，便开始旋转，右手向上，表示接受神的赐福及接收从他而来的能量；头向右侧，表示没有了自我，及完全接受神的安排；左手向下半垂，手掌向下，表示将神所赐的能量传于大地及其它人民，广播于世间。他们不停地转，直至转至头晕脑胀，他们认为在自己半昏迷时，便是与神最接近的时间。许多前往此城的人，必想欣赏当地的特色舞蹈，看全男班的舞蹈员在台上转呀转的。

在伊斯坦布尔也有一博物馆有此仪式公开让人参观，但每月仅几次，所以要看能否刚好在适当时间前往。前数年成龙的一出电影便有土耳其旋转舞的画面。

旋轉舞不是舞，帶您旋轉上天堂

The Whirling Dervishes of Damascus
（文摘自 http://www.alkindi.org/anglais/home_us.htm)
Sufy liturgy from the great mosque of Ommeyyads
The Great Master Junayd was asked why the Sufis felt such powerful emotions in their spirit and the urge to move their body when listenning to sacred music. This way his reply : " When God asked the souls in the spirit world, at the moment of the First Covenant : " Am I not your Lord ? ", the gentle sweetness of the divine words penetrated each soul for ever, so that whenever one of them hears music now, the memory of this sweetness is stirred within him causing him to move. "
The Whirling Dervishes of Damascus 【Video】
In the early 9th century, when the Muslim mystics organised their Sufis brotherhoods or orders, they adopted music as a support for meditation, as a means of access to the state of grace or ecstasy, or quite simply as " soulfood " in other words, something that give new vigour to a body and soul tired by the rigours of the ascetic life. In sufism, the sama' (meaning literally 'listenning') denotes the tradition of listenning in spiritual fashion to music, chanting and songs of various forms, all ritualised to a greater or lesser degree.
The very meaning of the world sama' suggests that it is the act of listenning that is spiritual, without the music or poetry being necessarily religious in content. The major preoccupation of the Muslim mystics was to give the ecstasy a real content and the music a true meaning.

The Sufis mystics brotherhoad known as Mawlawiyya (Turkish : Mevlevi-s, more familiar to us in the West as the "whirling dervishes") was founded at Konya (Anatolia) by the great Persian poet Jalal al-Din al-Rumi (1207-1273).
Although we associate this ritual above all with Turkey, local traditions have been in existence in Syria, Egypt, and Iraq since the 16th century. They survived there after the dissolution of all Sufi fraternities in Turkey in 1925 and the suicide of the Great Master 'Abd al-Halim Thselebi Bashi. Damascus is one of the principal centres of Islam, the former capital of the Ummayyad dynasty and a stage in the pilgrimage to Mecca. In their meeting-places there (takiyya or zawiya), the Mawlawiyah adopted the original suites (Wasla), modes (maqam) and rhythms. The ritual may not be performed in the mosques, where musical instruments are either completely forbidden or else only allowed in the form of percussion instruments, which are generally played in the courtyard.
Certain great mosques, such as the Umayyad Mosque (also known as the Great Mosque of Damascus) possess a specific vocal repertory . The sacred suites are known there as nawba-s, a term reserved for secular suites by the former inhabitants of Andalusia and the Maghribi.
(Photo : Nicolas Nylsson)
Sheikh Hamza Shakkur and Julien Jalal Eddine Weiss with the Choir of Munshiddin from the Great Omeyyad Mosque in Damascus.
Generally accompanied by a male-voice choir (bitana), the reciters (munshid) work into the "sama" (sacred concert) extracts from the repertoire of the Great Mosque, the naming of God (dhikr-s) and extracts from the Birth of the Prophet (mawlid). Their expressivity (hiss) is fundamentally serene, always subtly inventive and rigorously organized rhythmically in order to progressively lead the assembly into a trance (inkhitaf) or a state of meditation (ta'ammul) a choice which depends on each individual fraternity.
Considered one of the greatest interprets of muslim songs, Munshid of the Great Ummayad Mosque of Damascus, Sheikh Hamza sings the praises of divine love and God's prophet Muhammed in sublime, deep tones. Replying to his soaring, powerful invocations to God, the musicians of the Al-Kindi Ensemble alternate subtle flourishes and arabesques with refined preludes, whilst the dervishes whirl on stage following an immemorial devotional ritual. The orison blends with dance, and prayer with art.
This is how proceeds this plendid and spell-binding sight event, this truly spiritual concert, session of Sama' - spiritual listenning - where the only distraction from our state of bliss is the rustling of the dervishes'robes.