1. Mawlana Jalaleddin Rumi Born on 30 September 1207 in Balkh in present day Afghanistan and died on 17 December 1273 in Konya in present day Turkey Born on 30 September 1207 in Balkh in present day Afghanistan and died on 17 December 1273 in Konya in present day Turkey His father was called “the King of Scholars” His father was called “the King of Scholars” A philosopher and scholar of Islam. A philosopher and scholar of Islam. Thought by the best teachers of his time. Thought by the best teachers of his time. Had approximately ten thousand students Had approximately ten thousand students

2. Advocated unlimited tolerance, positive reasoning, goodness, charity and awareness through love Advocated unlimited tolerance, positive reasoning, goodness, charity and awareness through love His peaceful and tolerant teaching has appealed to men of all sects and creeds His peaceful and tolerant teaching has appealed to men of all sects and creeds He says: He says: Our mother is love! Our mother is love! Our father is love! We are born from love! We are love! All loves constitute a bridge leading to the divine love. To love human beings means to love GOD

3. The Meaning of Sema THE SEMA RITUAL began with the inspiration of Mawlana and was influenced by Turkish customs and culture. THE SEMA RITUAL began with the inspiration of Mawlana and was influenced by Turkish customs and culture. It is scientifically recognized that the fundamental condition of our existence is to revolve. There is no being or object, which does not revolve, because all beings are comprised of revolving electrons, protons, and neutrons in atoms. The human being lives: It is scientifically recognized that the fundamental condition of our existence is to revolve. There is no being or object, which does not revolve, because all beings are comprised of revolving electrons, protons, and neutrons in atoms. The human being lives:  By means of the revolution of these particles  By the revolution of the blood in his body  By the revolution of the stages of his life, by his coming from the earth and his returning to it.

4. All of these revolutions are natural and unconscious All of these revolutions are natural and unconscious The human being possesses a mind and an intelligence, which distinguishes him from other beings. Thus the whirling dervish or Semazen, intentionally and consciously participates in the shared revolution of other beings The human being possesses a mind and an intelligence, which distinguishes him from other beings. Thus the whirling dervish or Semazen, intentionally and consciously participates in the shared revolution of other beings The Semazen's goal is not to lose consciousness or to fall into a state of ecstasy The Semazen's goal is not to lose consciousness or to fall into a state of ecstasy By revolving in harmony with all things in nature, the Semazen testifies to the existence and the majesty of the Creator, thinks of Him, gives thanks to Him, and prays to Him. In doing so, the Semazen confirms the words of the Qur'an (64:1): Whatever is in the skies or on earth invokes God By revolving in harmony with all things in nature, the Semazen testifies to the existence and the majesty of the Creator, thinks of Him, gives thanks to Him, and prays to Him. In doing so, the Semazen confirms the words of the Qur'an (64:1): Whatever is in the skies or on earth invokes God

5. Therefore, Sema unites the three fundamental components of human nature Therefore, Sema unites the three fundamental components of human nature  The mind (as knowledge and thought),  The heart (through the expression of feelings, poetry and music) and  The body (by activating life, by the turning)

6. The Sema ceremony represents the human being's spiritual journey, an ascent by means of intelligence and love to Perfection The Sema ceremony represents the human being's spiritual journey, an ascent by means of intelligence and love to Perfection By turning toward the truth, the Semazen: By turning toward the truth, the Semazen:  Grows through love  Transcends the ego  Meets the truth  Arrives at Perfection  Then he returns from this spiritual journey as one who has reached maturity and completion, able to love and serve the whole of creation and all creatures without discriminating in regard to belief, class, or race.

7. Symbolism of the Sema Semazen's camel's hair hat (sikke) represents the tombstone of the ego (carnal desire, nefs) Semazen's camel's hair hat (sikke) represents the tombstone of the ego (carnal desire, nefs) His wide, white skirt represents the ego's shroud His wide, white skirt represents the ego's shroud By removing his black cloak, he is spiritually reborn to the truth By removing his black cloak, he is spiritually reborn to the truth At the beginning of the Sema, by holding his arms crosswise, the Semazen appears to represent the number one, thus testifying to God's unity At the beginning of the Sema, by holding his arms crosswise, the Semazen appears to represent the number one, thus testifying to God's unity While whirling, his arms are open: his right arm is directed to the sky, ready to receive God's beneficence; his left hand, upon which his eyes are fastened, is turned toward the earth. While whirling, his arms are open: his right arm is directed to the sky, ready to receive God's beneficence; his left hand, upon which his eyes are fastened, is turned toward the earth.

8. The Semazen conveys God's spiritual gift to those who are witnessing the Sema. The Semazen conveys God's spiritual gift to those who are witnessing the Sema. Revolving from right to left around the heart, the Semazen embraces all humanity with love. The human being has been created with love in order to love. Revolving from right to left around the heart, the Semazen embraces all humanity with love. The human being has been created with love in order to love. Mawlana says: Mawlana says: “All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!” “All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!”

9. Different Stages of the Ceremony Naat-i Sherif is a eulogy to the Prophet, who represents love. To praise him is to praise God Who created him and to praise all of the prophets who preceded him Naat-i Sherif is a eulogy to the Prophet, who represents love. To praise him is to praise God Who created him and to praise all of the prophets who preceded him This eulogy is followed by a drumbeat (on the kudum) symbolizing the Divine command: "BE" This eulogy is followed by a drumbeat (on the kudum) symbolizing the Divine command: "BE" The Naat is followed by a Taksim, an improvisation on the reed flute (the ney). This expresses the Divine breath, which gives life to everything The Naat is followed by a Taksim, an improvisation on the reed flute (the ney). This expresses the Divine breath, which gives life to everything The Sultan Veled Walk, accompanied by the peshrev music, is the circular procession three times around the turning space. The greetings of the Semazens during the procession represent the salutation of soul to soul concealed by shapes and bodies. The Sultan Veled Walk, accompanied by the peshrev music, is the circular procession three times around the turning space. The greetings of the Semazens during the procession represent the salutation of soul to soul concealed by shapes and bodies.

10. During the Sema itself there are four salaams, or musical movements, each with a distinct rhythm. At the beginning and close of each salaam, the Semazen testifies to God's unity During the Sema itself there are four salaams, or musical movements, each with a distinct rhythm. At the beginning and close of each salaam, the Semazen testifies to God's unity The First Salaam represents the human being's birth to truth through feeling and mind. It represents his complete acceptance of his condition as a creature created by God The First Salaam represents the human being's birth to truth through feeling and mind. It represents his complete acceptance of his condition as a creature created by God The Second Salaam expresses the rapture of the human being witnessing the splendor of creation in front of God's greatness and omnipotence The Second Salaam expresses the rapture of the human being witnessing the splendor of creation in front of God's greatness and omnipotence The Third Salaam is the rapture of dissolving into love and the sacrifice of the mind to love. It is complete submission, unity, and the annihilation of self in the Beloved. The next stage in Islamic belief is the state of servanthood represented by the Prophet, who is called God's servant, foremost, and subsequently, His "messenger." The aim of Sema is the realization of submission to God. The Third Salaam is the rapture of dissolving into love and the sacrifice of the mind to love. It is complete submission, unity, and the annihilation of self in the Beloved. The next stage in Islamic belief is the state of servanthood represented by the Prophet, who is called God's servant, foremost, and subsequently, His "messenger." The aim of Sema is the realization of submission to God.

11. In the Fourth Salaam, just as the Prophet ascends to the spiritual "Throne" and then returns to his task on earth, the whirling dervish, after the ascent of his spiritual journey, returns to his task, to his servanthood. He is a servant of God, of His Books, of His Prophets of His whole creation. At the end of this salute, he demonstrates this again by his appearance, arms consciously and humbly crossed, representing the unity of God. In the Fourth Salaam, just as the Prophet ascends to the spiritual "Throne" and then returns to his task on earth, the whirling dervish, after the ascent of his spiritual journey, returns to his task, to his servanthood. He is a servant of God, of His Books, of His Prophets of His whole creation. At the end of this salute, he demonstrates this again by his appearance, arms consciously and humbly crossed, representing the unity of God. Afterwards follows a recitation from the Qur'an, especially the verse: Afterwards follows a recitation from the Qur'an, especially the verse: “To God belong the East and the West, and wherever you turn is the face of God. He is the All-Embracing, the All-Knowing. Surah Baqara” 2:115 “To God belong the East and the West, and wherever you turn is the face of God. He is the All-Embracing, the All-Knowing. Surah Baqara” 2:115 The ceremony ends with a prayer for the peace of the souls of all prophets and believers The ceremony ends with a prayer for the peace of the souls of all prophets and believers

12. SUFISM (By Fethullah Gulen) Sufism (tasawwuf) is the path followed by Sufis (adherents of Islamic mysticism) to reach the Truth— God. While this term usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as "being a dervish." Sufism (tasawwuf) is the path followed by Sufis (adherents of Islamic mysticism) to reach the Truth— God. While this term usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as "being a dervish." WHAT IS SUFISM? Sufism is the path followed by an individual who is seeking to free himself or herself from human vices and weaknesses in order to acquire angelic qualities and conduct pleasing to God. Such a goal can be realized by living in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delights that ensue.. WHAT IS SUFISM? Sufism is the path followed by an individual who is seeking to free himself or herself from human vices and weaknesses in order to acquire angelic qualities and conduct pleasing to God. Such a goal can be realized by living in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delights that ensue..

13. Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that the initiate should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. He should purify his heart from all other attachments, and resist all carnal inclinations, desires, and appetites. Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that the initiate should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. He should purify his heart from all other attachments, and resist all carnal inclinations, desires, and appetites. This method of spiritual self-discipline, the individual's heart is purified and his senses and faculties are employed in the way of God This method of spiritual self-discipline, the individual's heart is purified and his senses and faculties are employed in the way of God Sufism also enables man, through the constant worship of God, to deepen his awareness of himself as a devotee of God. It enables him to renounce this transient world and the desires and emotions that it engenders, and awakens him to the reality of the other world that is turned toward God's Divine Beautiful Names Sufism also enables man, through the constant worship of God, to deepen his awareness of himself as a devotee of God. It enables him to renounce this transient world and the desires and emotions that it engenders, and awakens him to the reality of the other world that is turned toward God's Divine Beautiful Names

14. The principles of Sufism 1. Reaching true belief in God's Divine Oneness and living in accordance with its demands 2. Heeding the Divine Speech and discerning and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life) 3. Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood 4. Giving preference or precedence to the well-being and happiness of others

15. 5. Acting in accord with the demands of the Divine Will- not with the demands of our own will-and living in a manner that reflects our self-annihilation in God and subsistence with Him 6. Being open to love, spiritual yearning, delight 7. Being able to discern what is in hearts or minds through facial expressions and the inner, Divine mysteries and meanings of surface events 8. Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God

16. 9. Being content with permitted pleasures, and not to taking even a single step toward that which is not permitted 10. Continuously struggling against worldly ambitions and illusions that lead us to believe in the eternal nature of this world 11. Never forgetting that salvation is possible only through certainty or conviction of the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God 12. Acquiring knowledge and understanding of the religious and agnostic sciences