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nt’s tomb or the
zawiyathe dervish hostelnot opposed
to the mosque but an alternative polarityless vulnerable in bad con-
textsmore inward in good. Dervishes could join the
ulema: members
of the Shadhiliyya were associated with the Azhar university in Cairo
and the Naqshbandiyya supplied personel to the medreseof Bokhara;
194T’ang China
1403_934576_07_cha06.qxd 6/25/2004 1:50 PM Page 194
but the truth at which they aimed
al-Haqiqahwas esoteric (batin)
and ineffablea ?ight to the absoluteinto what was more real than
the world.
Comparison might here be made with Hesychasmthe most vital
force in Eastern Orthodoxy in the later Middle Ages and with the
Suddhadvaitapure or consistentnon-duality movementpromoted
in Hindu India by Vallabha in Gujerat and Caitanya in Bengal. They
toowere counter-reformations in the face of adverse circumstances
an appeal from the world to what lay beyond it. Yet the differences
are more striking than the similarities. Where dervishism was
pluralHesychasm was onea single lineage centred on Mount Athos.
If oneit was also complex since it was rooted from the fourteenth
century in the theology of Palamisma philosophy of religion
more critical than those of ibn al-Arabi and Jalal ad-D,ugg boots on saleyilai：
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