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The most insightful comment about this collection appears in the book's forward, written by Idries Shah: "Do you imagine that fables exist only to amuse or to instruct, and are based upon fiction? The best ones are delineations of what happens in real life, in the community and in the individual's mental processes."
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Learning How to Learn is for those who wish to learn more about Sufism or eastern psychologies, or who simply wish to have a better grasp on their own consciousness. It presents a fresh viewpoint on human psychology, learning and spirituality. The author illustrates that much of what we consider to be human thought is in reality little more than chains of habit or conditioning. Much of the book is in a question and answer format, presenting a comprehensive introduction to Sufic thought.
As with all of Shah's books, this one is provocative. You begin to see the operation of automatic assumptions in your life, and you start to ask yourself some challenging questions: Am I really interested in learning, or or am I more interested in gaining attention, approval, reassurance, recognition, power, comfort, etc.? Shah presents illustrations, stories and anecdotes that help you see yourself more clearly. For example, "If you want to assess someone, look at what he does, and ignore his protestations of 'being serious' - at least for the moment. If he is acting seriously, you will be more inclined to accept his claim to be serious. If he is only saying it, no matter how strongly he may believe it, we can only conclude that he has little or no idea of what he is really doing, and ... he is first in need of elementary instruction in straight thinking."
One of Shah's goals is to present the many sidedness and relevance of Sufic thought. He points out that Sufic instruction is highly individualized: What may be useful for one person, at a given time, in particular circumstances may well be inappropriate or even damaging for someone else, or at a different time, or in different circumstances. This may be contrasted with guruist approaches where one exercise or course of study is recommended for all comers.
Shah is not trying to sell us a new set of rituals. He presents no panacea. He is not recruiting people to become dervish dancers or eastern scholars. He is not calling anyone to come and sit at his feet (rather the reverse, actually), nor even to send their money.
Here he is presenting an overview of knowledge that is needed to become able to see fully, think clearly, act wisely, and attain one's full human potentiality. He illustrates that there often is considerable distance between those who actually are prepared to learn and those who merely believe they are. A first step in getting control of your learning is taken by recognizing the automatic assumptions and habitual reactions we all have that interfere with our growth and development. After we learn how to observe these, we can begin to break free from them.
Here Shah has translated and assembled a most considerate introduction to Sufi literature and practice. The way of the Sufi includes chapters on Sufism in the West, classical authors, Sufi masters, teaching stories and other topics. But this book is not just about the Sufi way, it forms a part of the Sufi Way in our time. Read with energy and an open (but not glib) mind, it can be an avenue for experiential learning.
Enlightening, entertaining, engrossing, The Way of the Sufi just might affect the way you look at things and what you do.
Exerpts:
The Seed of Sufi Knowledge
The true seed was made in Adam's time. The miracle of life, existence.
It germinated in the period of Noah. The miracle of growth, rescue.
By the time of Abraham it had sent forth brsanches. The miracle of fruit.
The time of Jesus was that of the ripening of the yield. The lmiracle of tasting, joy.
Mohammed's time saw the pressing of clear wine. The miracle of attainment, transformation. Bayazid Bistami
What Looks After You
Knowledge is better than wealth. You have to look after wealth; knowledge looks after you. Ali
The Thief and the Blanket
A thief entered the house of a Sufi, and found nothing there. As he was leaving, the dervish perceived his disapppointment and threw him the blanket in which he was sleeping, so that he should not go away impty-handed.
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Shah is the esoteric anthropolgist par excellence and covers just about every Eastern society and group, their pagan beliefs and their occult and esoteric practices from the ground up. I would highly recommend this work to anybody interested in Occult anthropology or those coming from a Theosophical or comparative religious background, as you will find yourself returning to it for many years to come.
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As an example, anger is considered prehuman. If I were to become angry at Mr. Shah for trying to pull a fast one on me, it would only demonstrate how immature I was from the (correct and enlightened) Sufi perspective. Yet the basis of such assumptions is not anything like real scientific study, but rather certain a priori religious beliefs which are not discussed directly in Shah's book.
The title "Thinkers of the East," is attractive because one would like, coming from a pluralistic background, to understand different kinds of people. Insofar as this book presents a strikingly different point of view, one can use it in that way. However, don't approach Sufis expecting them to extend the same courtesy to you, since they are unavoidably patronizing and authoritarian, for the reasons stated. If they seem otherwise, you can safely assume it's a bait and switch.
Shah wrote this book of 'Eastern practical philosophy' for those who want to enlarge and enrich their perception and experience of what it is to be human. He states in the preface, "This book contains, arranged in a manner commanded by the tradition.... the materials belonging to the Sufi teaching, selected in accordance with the needs of the time. It might be termed applied specific experientialism."
Enjoy the stories for their obvious content. Then re-read them for possible other qualities and effects. Sometimes a second interpretation will jump out at you. Sometimes a smile or a sense of wonder or possibiliy will lodge in your heart.
Sample story:
I'll Make You Remember
One day Latif the Theif ambushed the commander of the Royal Guard, captured him and took him to a cave.
'I am going to say something that, no matter how much you try, you will be unable to forget,' he told the infuriated officer.
Latif made his prisoner take off all his clothes. Then he tied him, facing backwards, on a donkey.
'You may be able to make a fool of me,' screamed the soldier, 'but you'll never make me think of something if I want to keep it out of my mind.'
'You have not yet heard the phrase which I want you to remember,' said Latif. 'I am turning you loose now, for the donkey to take back to town. And the phrase is: I'll catch and kill Latif the Thief, if it takes me the rest of my life.'
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These stories are the equivalent of our "Urban Legends". Oddly enough, as I read this, I wish that I could view the world in such simple ways as the Mulla Nasrudin, who is the character in all these stories. His views, often twisted, very often completely at odds with his surroundings, are also very pragmatic, and make perfect sense in his mind.
These stories are tremendous fun, and rather thought-provoking.
Enjoy!