International Association of Sufism

IAS-SWO and the Sufi Women Organization, founded by Dr. Nahid Angha and with the efforts and contributions of Sufi women from around the globe, was established in 1993 under the auspices of the International Association of Sufism. A forum for all women, it has been tremendously successful in gathering together women from diverse cultural backgrounds who share a dedication to the goals of Sufism, especially with respect to human rights. SWO's primary humanitarian goals include women's rights, education, and social awareness. The devotion of all who have volunteered their time, energy and expertise have led to many substantial achievements: opening lines of communication among Sufi women from many different schools throughout the world, bringing the influence and the leadership of Sufi women into the traditional Sufi gatherings, taking active leadership roles within the global community through interfaith organizations, Amnesty International, Habitats for Humanity, UNICEF, UNESCO, and the United Nations. SWO works with diverse community services programs including Women's Wisdom, Women in Action educational conference series, Prison Project, Literacy Program, and more. It provides classes and a meditation series for Sufi women. SWO also introduces Sufi women's accomplishments in art, literature, poetry, teachings, and practices in publications distributed internationally and through the SWO Quarterly Newsletter, Lecture Series Luncheon Programs, and annual Sufism Symposium meeting. SWO established an electronic mail news group and web site to facilitate sharing among Sufi women and created a forum for exchanging ideas, traditions and teachings among Sufi women from different orders and cultures. Sufi Women's Organization has also worked for over eight months on an international forum to create a Code of Ethics which is honored by its members throughout the world.

SWO has partnered with other humanitarian organizations in support of peace and humanitarian efforts. This includes contributions towards medical and humanitarian aid for the Haiti disaster, support and contributions towards Project Amigo which offers scholarships, tutoring, clothing, books, medical, dental and other services for children from low income families in Mexico. SWO also contributes towards homeless shelters and offers educational programs for the prevention and understanding of domestic violence. SWO participated in a Cross Cultural Research Study, initiated by several international campaigns and the Open Letter Project to encourage political, social, and religious leaders to call for the universal application of basic human rights. SWO worked with Amnesty International in support of works towards women's rights and equality.

Another important Program of the SWO is the "SWO Lecture Series," a quarterly lecture series organized to introduce and honor outstanding women and learn from their knowledge and wisdom. This program has continued since 1993. SWO also holds an annual meeting when many members from around the world gather for a weekend. Some of these events include Harvest Your Treasure, Women's Meditation Circle, and more.[15]

The Sufism and Psychology Forum (SPF) has been created to explore the relationship between the study of Sufism and psychology; conduct research in the field of Sufi psychology; expand the SPF research library; present Sufi psychology studies at academic and professional conferences; sponsor seminars and lectures presented by spiritually oriented psychologists and therapists. Members of the SPF have advanced degrees in psychology and are skilled therapists. They are working to bring the application of Sufi principles and practices together with the study of psychology through research, translation, and discussion. The Sufi Psychology Forum is a department of IAS and is not affiliated with any one Sufi school or order.

Sufism, the mystical branch of Islam, is a practice of self-purification and spiritual alignment that supports the practitioner's quest to discover Ultimate Reality. Teachers of this tradition direct practitioners to discover truths about the self and reality that extend past ideas about such topics commonly found through ritual, religion or intellectual banter. It is taught within the school that in the depths of one's consciousness exists a presence not touched by time, place or circumstance. This is the actualized self or divine incarnate. In this way, the serious Sufi practitioner understands life to be a journey towards acquiring direct knowledge to further experience the actualized self and he strives to constantly work to minimize attention on all that distracts from this goal.

Within the field of psychology, originally inspired by religion and philosophy, the human being is generally studied according to his behavior and thought processes. Psychologists practice within a range of specialties and modalities but all typically focus on how cognition, behavior, emotion, physiology, personality, interpersonal relationships and that within the unconscious help to understand the human experience. By better understanding such dynamics within oneself as mirrored by the psychologist, the patient or client is thought to have a greater sense of purpose, freedom and ability to make more informed choices about one's thinking and behavior.

Sufi psychology, similar to humanistic and transpersonal psychology (two schools also interested in the spiritual dimension of the human being), suggests there is something very important missing in western psychology regarding human potential. For instance, thinkers within Sufi psychology, influenced by many centuries of Sufi philosophy and spiritual practice, are confident that the question "who am I" can be answered versus guessed. They see the purpose and identity of the human being as not the accumulation of what one does, feels or thinks but as a very specific holder of a potential, capable to understand all facets of one's existence, or one's essence and answer one's previous existential questions.

It is understood in the tradition of Sufism that before a practitioner has experientially recognized his essential nature through contemplation and psychological purification, he is merely identifying with various self-conceptualizations. These self-conceptualizations are mental or egoic representations of who the person thinks he is, instead of experientially knowing one's essential nature. Self-identifying in this way is considered to limit holistic self-understanding as self-conceptualizations naturally fluctuate. Contemporary Sufi Master Seyyed Dr. Ali Kianfar describes the limitation of such self-conceptualizations when most people introduce themselves. After sharing various details about their interests or accomplishments, one cannot further express who they are:

But there arrives a point where there is less and less to say. He searches for a point of finality, to complete the picture—yet he cannot find such a point. He realizes that the description will not do him justice. It may be honest and true, and yet be radically incomplete and its incompleteness cannot be made whole by additional description by more words, by language itself. (Kianfar, 1996, p. 67)

Masters and scholars of Sufism emphasize that there is an innate knowledge available that initiates both one's initial curiosity of "who am I, really?" as well as the motivation to remain devoted to self-discovery. Sufi Master and theologian (12th century) Al-Ghazali (2010) describes that the "distinguishing characteristic" of the human being is "his experiential knowledge of the real nature of things" (p. 25). To discover this knowledge first necessitates that one become aware that despite the appearance of multiplicity and constant change within existence, there is a foundation of existence within him that is unchanging. He gradually recognizes that what he currently understands is limited and relative compared to understanding Ultimate Reality, or reality as it is, versus any conceptualization. Dr. Nahid Angha (1991a), contemporary Sufi Master, describes that "the goal of a Sufi" is to "witness" the "direct spiritual and personal reality, which is hidden behind the distracting colors of mere surface phenomena" (p. 8).

Therefore Sufi psychology expands the traditional psychological paradigm. It asks the human being if he would like to contact his yearning to truly be and directs him towards a higher developmental possibility. While Sufi Psychology also explores one's thought processes and behavior, it does so to help the practitioner remove or purify all psychological obstacles that keep one attached or identified with a limited view of oneself. The more he understands himself, he can eventually and completely move out of constant attachment to ups and downs of mood experienced from not yet having true self-understanding. Through this purification process and contemplation about what is beyond one's distractions, one's self-awareness deepens. After accessing a taste of this knowledge, of the freedom from living from this new position, one now has a new vantage point about himself and the meaning of his life. He protects himself and his experience from being negatively affected. He does not allow anyone to affect his value or potential. He begins to act more humanely and peacefully. He revels in the awareness of his being as it gradually becomes more and more clear.

Dr. Kianfar started the Sufism and Psychology Forum (SPF) in 1996 along with psychologists participating with the International Association of Sufism. This forum was designed to integrate Sufi wisdom with western psychology and offer discussion about how studying the integration of these two principles could help further human development and self-understanding. Members of SPF support such ongoing discussion through research projects, presentations at conferences, seminars and retreats, and through a newsletter and publications. Publications include: Psychology in Sufism, Vol. I by Amelia Amineh Pryor, Ph.D., MFT. The Sacred Journey: Unfolding Self Essence by Ellen Arife Hammerle Ph. D., MFT, Sufism: Self, Path and Guide by Amelia Amineh Pryor, Ph. D., MFT, and The Book of Self by Sarah Hastings Mullin Ph. D.

40 Days: Alchemy of Tranquility program is a subgroup of the SPF led by Dr. Angha and Dr. Kianfar and assisted by a team of experienced psychotherapists and educators. This program offers group retreats annually and also individual mentoring throughout the year, supporting participants' opportunity and direction for increased self-awareness, self-development and healing. In this program, the participant embarks on a concentrated practice with deep intention to focus on one's inner experience within forty day increments. One can then measure one's development after each period. During the forty day periods or chelleh, the participant is guided by experienced Sufi masters along with a self-selected mentor trained in psychology.

The team of psychologists and educators of the 40 Days include:

Sheikh Salman Baruti, MFT

Rahmana Lynn Larkin, MFT

George Machette, MFT

Ginny Salima Patton Machette, MFT

Amelia Amineh Pryor, Ph. D., MFT

Sarah Hastings Mullin, Ph. D.

Mary Toth Granick, MFT

Jamal Lawrence Granick, MFT, Ph.D.

Ellen Arife Hammerle, Ph. D, MFT

Katherine Preston, M. A., MFT

Jalal Brian Heery, Ph. D

Community Healing Centers, another subdivision, is the clinical branch of SPF. The Center provides integrative psychological services to the community. Offices are in San Francisco, Novato, Mill Valley and Albany. CHC practitioners offer the integration of Western psychology and ancient wisdom in individual psychotherapy, groups, and workshops.

Voices for Justice consists of a group of youth leader advocates for the rights of children by providing a forum for public awareness through: education, community service, events and programs. Voices for Justice wants every child and every young adult to have the opportunity to fulfill his or her highest potential. Voices for Justice is a UNICEF's Ambassador, and was nominated for the Heart of Marin's Award.

The Institute for Sufi Studies (ISS) is a collaborative education and research effort that invites people from around the world with the common interest of Sufism to join together for research and study of this ancient wisdom. ISS is an educational department of the International Association of Sufism (IAS). The Institute for Sufi Studies offers classes directly through its center, on-line through the Internet, and at other educational institutions. The faculty are all practitioners of Sufism and teachers in many diverse disciplines, including religion, literature, psychology, philosophy, sociology, and physics.

Taneen Sufi Music Ensemble is based in the San Francisco Bay Area, members of Taneen are all salekin (students) of the Sufi Masters Shah Nazar Seyyed Dr. Ali Kianfar and Dr. Nahid Angha. With an authentic fusion of Middle Eastern Sufi and Western musical influences, and deeply rooted in the Sufi tradition in its intention and inspiration, Taneen creates original melodies that wrap Sufi chant around sung Sufi poetry. They primarily sing the ecstatic love poetry of the great masters (such as Rumi, Hafez, Omar Khayam, and Moulana Shah Maghsoud) translated into English by Dr. Nahid Angha. The resulting melodies are the profound message of love which the Sufis profess is accessible to all audiences. Taneen has performed before international audiences at such events as the annual Sufism Symposium, the Parliament of World's Religions, the Nobel Peace Institute, the United Nation's 50th Anniversary Celebration, and many other events.

The annual International Sufi Symposium, sponsored by the International Association of Sufism, attracts hundreds of Sufis from around the world.[18]

At the 2000 symposium, "The Need for Sufism in a New Century - An Old Tradition for a New World", IAS co-founder Dr Ali Kianfar delivered a speech entitled "Self and Discovery". He said:

There is a saying amongst Sufis, that always there is a question, but we have to look for a Quest. A Quest raised from the heart. So we all have a Quest, but we get the answer according to our question.[19]

The 2001 symposium, held in Fremont, California, had the theme of "The Soul's Longing: A Language of Spirit", where attendees explored "the wisdom and beauty of Sufism in society". More than a dozen Sufi masters spoke at the conference and led prayer and meditation (zikr), and there were presentations of Sufi music and poetry.[20]

In September 2006 the symposium was convened at Edinburgh, Scotland, the first time such an event had held in Europe.[21] The event was sponsored by the International Association of Sufism, together with the Edinburgh Institute for Advanced Learning and the Edinburgh International Centre for World Spiritualities.[22]

The conferences organized by the IAS have brought together men and women from a wide variety of national backgrounds and "with different degrees of emphasis on Islamic sharia practice and customs". The meetings give prominence to Sufi Meditation, Zikr, music, poetry, interfaith discussions, and academic lectures by scholars, translators, physicians, and psychotherapists.[23]

The IAS's projects include Literacy Project, in which members of the Sufi Women Organization help tutor those with literacy needs; Prison Project, an outreach programme to those in jail;[4] Project Khaneghah, which is dedicated to building a Sufi community centre or Khanqah, and United Nations and Human Rights, in its role as United Nations NGO.[24]

An important aspect of the International Association of Sufism is the role that women play in the organization. The IAS stresses a gender-equitable approach. With a foundation in Islam, which has a tradition of respect for women and rights for women dating back to the Prophet, the association and its departments stress and practice a gender-equitable approach in their work.[25]

Arife Ellen Hammerle wrote an article entitled Women and Islam for Human Beams magazine in August 1999. Speaking from her personal experiences as a woman, mother, Sufi and American, she relates:

Sufism has taught me the meaning of freedom and equality amongst humanity. The capacity to surrender, submit and remember God in every breath and in every moment reveals the true quest of the heart.[26]

IAS is modernist despite its traditional Sufi trappings. In the preface to The Sufi orders in Islam, John O.Voll talks of the growing strength of Sufi tariqas amongst modern people who are not trying to escape modernity, that traditionalists would have difficulty conceiving or crediting, citing the International Association of Sufism, whose annual meeting in California was attended by 800 people in 1996.[27]

In Sufism and the 'Modern' in Islam, the authors write: "The [IAS] is very much in the avant-garde of transnational Sufism, hardly resembling traditional orders or spirituality at all. Instead, it represents itself as an 'educational organization' and a UN affiliated NGO that carries out a UN Human Rights project."[28]

The IAS regularly publishes a journal, Sufism Journal. Sufism: An Inquiry is also available free of charge on the internet.

Members of the association have published a number of books, many under the association's own imprint, including translations of the works of Moulana Shah Maghsoud which often adopt a scientific approach to spiritual matters.

• Angha, Nahid (translator), Deliverance: Words from the Prophet
• Angha, Nahid, Ecstasy: The World of Sufi Poetry and Prayer
• Angha, Nahid, The Journey of the Lovers
• Angha, Nahid, The Journey: Seyr va Soluk
• Angha, Nahid, The Nature of Miracle
• Angha, Nahid, Principles of Sufism
• Angha, Nahid (translator), Selections: Poems from Khayam, Rumi, Hafez, and Shah Maghsoud
• Etemad-Moghadam (Angha), Mah Talat, translated by Angha, Nahid, Al-Momenon: The Faithful
• Hammerle, Arife Ellen, The Sacred Journey: Unfolding Self Essence
• Institute for Sufi Studies, Unveiling Islam
• Kianfar, Seyyedeh Hamaseh A. and Kianfar, Seyyedeh Sahar A. (translators and compilers), Sufi Stories
• Kianfar, Shah Nazar Seyyed Ali, An Introduction to Religion
• Kianfar, Shah Nazar Seyyed Ali, Fatemah
• Kianfar, Shah Nazar Seyyed Ali, The Zekr
• Levin, E.L., The Road to Infinity
• Maeda, Yoshimichi, Sahar (Dawn)
• Maghsoud, Moulana Shah, Diwan-e-Ghazal (in Persian)
• Maghsoud, Moulana Shah, translated by Angha, Nahid, Manifestations of Thought
• Maghsoud, Moulana Shah, translated by Angha, Nahid, A Meditation
• Maghsoud, Moulana Shah, translated by Angha, Nahid, Psalms of Gods
• Mohammed, Hazrat Mir Ghotbeddin, translated by Angha, Nahid, Destination: Eternity
• Newman, Safa Ali Michael, The Gift of the Robe: Uwaysieh
• Pryor, Amineh Amelia, Psychology in Sufism, Volume One
• Sufi Women Organization members, Sufi Women Cookbook
• Various, Sufi Women: The Journey Towards the Beloved (collected essays)
• Various, The Veil: Hijab (collected essays)
• Various, Women's Wisdom: Women in Action Conference (collected essays)