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Idries Shah Biography

Idries伊德里撕・沙赫于1924年,在印度西姆拉出生。他来自一个阿富汗贵族家庭-Saadat of Paghman。他将他的大半生贡献于向西方宣传阐释东方思想的事业,而且更在西方留下了大量有关东方传统的学术教导。

作为最有权威的苏菲主义者,沙赫摆脱文化及宗教的枷锁,向西方的读者提出一套苏菲教派的关键概念。他坚称西方的心理学,有一大部份在几个世纪之前已经由苏菲教派创出。

沙赫所写的书在全世界共卖出超过一千五百万本,共二十种语言,而且涵盖数个不同的范筹,包括:心理学、伊斯兰思想、散文、幽默笑话以及难题解决。

其中一件显著的成就,是沙赫的著作吸引到广泛的读者。他的著作,被世界各地的大学院校用作教材,但却不限于纯教学的层面。小说家、艺术家、物理学家、社工、心理学家、律师及家庭主妇等,都是沙赫的读者。

沙赫的作品有大部份都用上教学故事,去传递意念及讯息。因为有实质鲜明的形象,才可以具体生动地将中心思想传递,将最重要的种子撒开。

沙赫穷其一生为传扬教学,于1996年11月在英国伦敦逝世。

按此看伊德里撕・沙赫的讣闻。

The_New_York_Times_logo-300x44

Idries Shah, 72, Indian-Born Writer Of Books on Sufism

Published: December 2, 1996

Idries Shah, an India-born author whose books about the varieties of Islamic mysticism known as Sufism have been widely published in the West, died on Nov. 23 in London. He was 72. He moved to Britain in the mid-1950’s but traveled widely.

The Daily Telegraph, in reporting his death on Saturday, said he had had heart trouble.

His book ”The Sufis” (1964, Doubleday) has won wide praise. The British author Doris Lessing, writing in The New York Times Book Review in 1977, called it ”comprehensively informative.”

For his part, Idries Shah observed not long ago, ”I was merely at the right place at the right time,” and ”freeing Sufism from cultish accretions, weirdness and oriental quaintness has taken 25 years.”

He was born in Simla, India. His father, Sirdar Ikbal Ali Shah, who was also an author, was an Indian Muslim of high-born Afghan origin who traced his descent from the Prophet Mohammed. His mother, the former Elizabeth Louise MacKenzie, was a Scot.

Idries Shah studied briefly at Oxford. As the journal ”Current Biography” has put it, he ”succeeded to formal leadership in the Sufi community on the death of his father in 1969.”

He wrote more than two dozen other books, including ”The Way of the Sufi” (1968) and ”Neglected Aspects of Sufi Study” (1977).

He married Kashfi Kabraji in 1958, and they had a son and two daughters.

daily-telegraph

Grand Sheikh of the Sufis whose inspirational books enlightened the West about the moderate face of Islam

IDRIES SHAH, who has died aged 72, was Grand Sheikh of the Sufis, and through his books and example the greatest living propagator of their spiritual insights.

The Arabic term Sufi, or mystic, derives from suf, meaning wool, probably in reference to the woollen garments worn by early Islamic ascetics. The movement, which has its origins in the 7th century, has aimed to achieve direct union with God, and has often been at odds with the technicalities of Islamic law.

Shah’s book The Sufis (1964), slightly ahead of the surge of interest in metaphysical ideas, pronounced the Sufi tradition alive and well, and invited readers to test its ideas. The evident sense, and common sense, which most readers discovered made a welcome contrast to much of the mystical gobbledygook of the 1960s. By the end of his life Shah had published 20 titles on Sufism, which have sold 15 million copies in 12 languages.

At the same time he was Director of Studies for the Institute of Cultural Research, an educational charity which published material on cross-cultural patterns of human thought and behaviour. He was also Governor of the Royal Humane Society and of the Royal Hospital and Home for Incurables; he was a founder member of the Club of Rome. And, not least, he was a family man.

Though in speech and bearing Shah appeared as the epitome of Englishness, he was born at Simla on June 16 1924, into a Hashemite family which traces its ancestry and titles back to the prophet Mohammed.

His Scottish mother met his father, the writer and savant Sirdir Ikbal Ali Shah, when he was a medical student in Edinburgh. Afterwards they lived together in the Afghan highlands in Paghman, the stronghold and fiefdom of the family.

By inheritance, therefore, Idries Shah was at home in both East and West; he was educated by private tutors in Europe and the Middle East. He was briefly at St Catherine’s College, Oxford.

Shah could be angry in the face of negativity or wilful foolishness, but more usually was warm and approachable, whether by the celebrated or the humble. His vast range of knowledge enabled him to point even specialists in new and fruitful directions.

A musicologist, for example, recorded Shah’s help in helping to decipher ancient Egyptian songs unheard for 3,500 years. A scientist honoured during the Second World War for his inventions in naval radar acknowledged Shah’s help in the development of patents in air ionisation.

In 1967, Robert Graves, a long-time friend of Shah, published a translation of The Rubaiyat of Omar Khayyám, declaring Khayyám a Sufi. Shah had no part in this but was drawn in by association when a group of academic orientalists attacked both the book and Shah, and even travelled to Afghanistan to collect ammunition against him.

The Afghans, anxious to protect Shah, fed the dons with all manner of ridiculous tales, which were subsequently passed unchecked to the press. But the more eminent critics sprang to Shah’s defence.

In his books, Shah was making available Sufi ideas which he considered useful and relevant to western culture. Through the Octagon Press, the publishing company he founded, he established the historical and cultural context for these ideas. With Octagon he released much information about Afghanistan, aware of the value of such documentation in the aftermath of the country’s devastation.

During the Afghan-Soviet war, Shah risked his life more than once, secretly entering Afghanistan to work with the Mujahideen. His novel Kara Kush (1986) was based on the stories he had heard and the atrocities he had witnessed. He was not above tweaking the Russian bear’s tail by embedding secret “intelligence” in the text; for instance the telephone number of the KGB.

In the spring of 1987 Shah suffered two successive heart attacks. Sick as he was, his hilarious and hair-raising analysis of the medical profession was an eye-opener to those around him.

His physicians told him he had only eight per cent of his heart functioning, and that he could not expect to survive.

But, over the succeeding nine years, despite bouts of pain and illness, he produced further books, while working with characteristic dedication, seriousness, and light-heartedness, to advise those in need, and to prepare those who would succeed him.

Idries Shah married, in 1958, Cynthia (Kashfi) Kabraji; they had a son and two daughters.

Doris Lessing writes: I met Idries Shah because of The Sufis, which seemed to me the most surprising book I had read, and yet it was as if I had been waiting to read just that book all my life. It is a cliché to say that such and such a book changed one’s life, but that book changed mine. That was in 1964. It is a book that gives up more of itself every time you read it, and this is true of his other books, which all together make up a phenomenon like nothing else in our time, a map of Sufi living, learning, thinking. If I emphasise the books, it is because they are the evident legacy of this man’s life, and available to anyone. He used to say he had never been asked a question whose answer is not in his books.

He was a good friend to me, and my teacher. It is not easy to sum up 30 odd years of learning under a Sufi teacher, for it has been a journey with surprises all the way, a process of shedding illusions and preconceptions. One way of putting it could be that it brings to life the familiar words, the set phrases, the “labels” used by all the mystics. Shah remarked that “God is Love” can be words scrawled on a placard carried by an old tramp in the street, or the revelation of the greatest truth, with a thousand changes of meaning in between, and it is the thousand changes that are the experience of the learner.

In one aspect of his life he was a bridge between cultures, like his father the Sirdar Ikbal Ali Shah, at home in the East and the West. Shah was brought up as a Sunni Moslem. Not the least of his contributions to our culture has been to let us hear in this time of wild Moslem extremism, the voice of moderate and liberal Islam.

He was a many-sided man, knowing a great deal about a variety of subjects, and that meant that listening to him was an education in more ways than one. He was the wittiest person I expect ever to meet. He was kind. He was generous. He would not like these encomiums, for he was a modest man, saying, in the Sufi phrase, “Don’t look so much at my face, but take what is in my hand.” He meant, “I am offering you something unique, take advantage of it.”

He did not admire the sometimes tricky and flashy ways of our culture. “I am an old-fashioned man” he might say, linking himself with more honourable times. I can think of no other person of whom I could say, simply, he was honourable, and be understood, by people who knew him, exactly in the sense I mean it: here was someone whose standards and values were far from what we are used to now.

the-guardian

To teach the way of the Sufi

IDRIES Shah, who has died aged 72, wrote some 35 books and countless monographs. Much of his writing was meant to present the thought and teaching of Sufism — the mystical and pantheistic Muslim philosophy — to a late 20th century audience, but he also wrote on travel and anthropology, and produced a best-selling novel, Kara Kush, on the war against the Soviet invasion in Afghanistan, his ancestral homeland. Well into his sixties and at great risk, Shah went into Afghanistan twice to collect material for the book (he called it a Moses basket — in which something of the nation could be saved for the future).

Besides his writing, Shah was also for many years director of studies for the Institute for Cultural Research, a member of the British Association for the Advancement of Science, a founder member of the Club of Rome, and a company director.

Idries Shah was born in India, the first son of Sirdar Ikbal Ali Shah and a Scotswoman whom his father had met while studying medicine in Edinburgh. He was reared in the Sufi tradition of personal development, which was obligatory in the House of Hashim from which he was descended. In the early 1950s, the heads of all the major Sufi orders met in Turkey and (according to stories circulating in both east and west) chose the young Idries for a mission to the west. It was believed that western science had now made psychological discoveries which matched Sufi understanding, and so the west was in a position — for the first time — to incorporate Sufi knowledge into western science.

After completing his “journeys”, the series of travels which characterises Sufi development. Shah settled in England and attracted a small band of students. In Destination Mecca, one of his early books, he predicted the Islamic fundamentalist upsurge of the last two decades; but it was not until he wrote The Sufis, which implied that biological and cultural evolution were not fortuitous but providential, that he made a significant impact. The exposition involved analysis of important texts and uncovered meanings which had not been recognised by orientalists. This created an almost hysterical academic reaction.

One characteristic of The Sufis, as with the work on Sufis.n which followed, was its rejection of the beads-and-bangles western yearning for the east mysticism of the 1960s and 1970s. The audience which Shah’s work attracted was a level-headed cross-section of everyday society.

Idries Shah’s English, like many of the other languages he spoke, was that of a native speaker. He was immensely articulate and caustic, gentle and funny. His range of information on so many subjects was prodigious and he was an excellent raconteur who used humour to challenge his listeners’ assumptions. His circle of friends was vast and often colourful; his generosity legendary — but as Sufis require, he never spoke of it. He was a great exemplar of the tradition he represented.

He is survived by his wife, Kashfi, a son and two daughters.

David Wade and Edward Campbell

Sayed Idries Shah, thinker, born June 16, 1924; died November 23, 1996

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Sorry, we are updating this content. If you think you can help please email us to info@idriesshahfoundation.org