In Islam, and especially among the Sufi Orders, siyahat or 'errance' - the action or rhythm of walking - was used as a technique for dissolving the a… - Meister Eckhart

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In Islam, and especially among the Sufi Orders, siyahat or 'errance' - the action or rhythm of walking - was used as a technique for dissolving the attachments of the world and allowing men to lose themselves in God. The aim of a dervish was to become a 'dead man walking': one whose body stays alive on the earth yet whose soul is already in Heaven. A Sufi manual, the Kashf-al-Mahjub, says that, toward the end of his tourney, the dervish becomes the Way not the wayfarer, i.e. a place over which something is passing, not a traveller following his own free will...it was quite similar to an Aboriginal concept, 'Many men afterwards become country, in that place, Ancestors.' By spending his whole life walking and singing his Ancestor's Songline, a man eventually became the track, the Ancestor and the song. The Wayless Way, where the Sons of God lose themselves and, at the same time, find themselves.

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About Meister Eckhart

Meister Eckhart (c. 1260 – 1328) was a German Monist philosopher, mystic, and theologian of the Catholic Church.

Biography information from Wikiquote

Also Known As

Alternative Names: Eckhart von Hochheim

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Additional quotes by Meister Eckhart

Yet if someone comes to know something well, they soon tire of it and seek out something new, and repeat this pattern again and again, continually anxious to know new things, never lingering on what they've learned.

It is not enough for us to perform the works of virtue, exercising obedience, excepting poverty or disgrace or practicing humility or detachment in some other way; rather we should strive ceaselessly until we attain the essence and ground of virtue. And we can tell if we have attained this or not by asking whether we find ourselves inclined to virtue above all else and perform the works of virtue without prior preparation of the will, practicing virtue without the ulterior motive even of a great and good cause, so that the virtuous act in fact happen spontaneously on account of love of virtue and without asking ‘what for?’ Then and only then do we have the perfect possession of virtue.

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