Late Modern Transformation of Islam or Islamic Transformation of Late Modern Religiosity?: Use and Function of New Age Elements in the Writings of the Turkish Islamic Self-Development Author Muhammed Bozdağ (b. 1967)
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The Turkish author Muhammed Bozdağ, who has no formal religious education, has been popular since the late 1990s because of his self-help seminars and self-help books. Though they are based on the adaptation of Western New Age-inspired models, Bozdağ uses many of the models’ parascientific concepts while carefully eliminating other elements that could undermine Islamic normativity. Furthermore, he emphasizes that worldly success must not be sought without being aware of the hereafter. For this purpose, he has written a book dedicated to the interpretation of traditional Islamic eschatology in parascientific terms. The strong emphases on collective normativity and on a theistic worldview clearly characterize his adaption of elements from new religiosities as highly selective and restricted to very specific purposes.
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Turner Bryan S. Gorski Philip , Kyuman Kim David , Torpey John & VanAntwerpen Jonathan “Post-Secular Society: Consumerism and the Democratization of Religion” The Post-Secular in Question: Religion in Contemporary Society 2012 New York New York University Press 135 158
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Uludağ Zekeriyya Şehbenderzâde Filibeli Ahmet Hilmi ve spiritüalizm 1996 Ankara Akçağ
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Uzdilek Salih Murat “Atom ve yıldızlar” Büyük Doğu 1945 1 1 7
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Walter Tony “Death in the New Age” Religion 1993 23 2 127 145
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Wallis Roy The Elementary Forms of the New Religious Life 1984 London Routledge & Kegan Paul
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Wensinck A. J. “Muʿdjiza” Encyclopaedia of Islam 1991 vol. 7 2nd ed Leiden Brill 295
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Wensinck A. J. “Niyya” Encyclopaedia of Islam 1993 vol. 8 2nd ed Leiden Brill 66 67
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Werbner Pnina van Bruinesssen Martin , Howell Martin & Day Julia “Intimate Disciples in the Modern World: The Creation of Translocal Amity among South Asian Sufis in Britain” Sufism and the Modern in Islam 2007 London Tauris 195 216
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Wielandt Rotraud Das Bild der Europäer in der modernen arabischen Erzähl- und Theaterliteratur 1980 Wiesbaden Steiner
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Wilson Bryan Fenn Richard K. “Salvation, Secularization, and De-Moralization” The Blackwell Companion to Sociology of Religion 2003 Oxford Blackwell 39 51
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Wood Matthew Possession, Power, and the New Age: Ambiguities of Authority in Neoliberal Societies 2007 Aldershot and Burlington Ashgate
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Woodhead Linda Flanagan Kieran & Jupp Peter C. “Why So Many Women in Holistic Spirituality? A Puzzle Revisited” A Sociology of Spirituality 2007 Aldershot Ashgate 115 125
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Wuthnow Robert After Heaven: Spirituality in America since the 1950s 1998 Berkeley University of California Press
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Yakamoz Kitap accessed 15 May 2015 url: http://www.yakamoz.com.tr/
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Yavuz Hakan Islamic Political Identity in Turkey 2003a Oxford Oxford University Press
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Yavuz Hakan Abu Rabi‘ Ibrahim M. “Nur Study Circles (Dershanes) and the Formation of a New Religious Consciousness in Turkey” Islam at the Crossroads: On the Life and Thought of Bediuzzaman Said Nursi 2003b Albany State University of New York Press 297 316
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Yavuz Hakan “Is There a Turkish Islam? Emergence of Convergence and Consensus” Journal of Muslim Minority Affairs 2004 24 2 213 232
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Yeğin Münip Atomdan hücreye 1980 İstanbul Yeni Asya Vakfı
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Yıldız Ahmet Nielsen Jørgen S. “Turkey” Yearbook of Muslims in Europe 2013 vol. 5 Leiden Brill 649 667
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Yüksel Metin “Kişisel gelişimin farklı yorumcusu” Star Gazetesinden 2005 November 13 accessed 15 May 2015 url: http://www.yetenek.com/articles_detail.asp?id=82
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Zohar Danah The Quantum Self: A Revolutionary View of Human Nature and Consciousness Rooted in the New Physics 1991 London HarperCollins
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Zohar Danah & Marshall Ian SQ: Connecting with Our Spiritual Intelligence 2000 New York and London Bloomsbury
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3
Mawdūdī 2010: 27.
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5
Hammer 2002: 204; the same applies to self-improvement literature in general (Duttweiler 2007: 133–135).
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7
Heelas 1996: 23; for a statement by Shirley MacLaine on “the God within,” see Heelas 1996: 2.
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8
Heelas 1996: 23: “The basic idea . . . is that what lies within — experienced by the way of ‘intuition,’ ‘alignment,’ or an ‘inner voice’ — serves to inform the judgments, decisions and choices required for everyday life.” For a work that inspired Bozdağ, see Zohar and Marshall 2000: 9, 209–212.
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9
Dawson 2013: 135–136: “ . . . the combination of these individualistic characteristics is actualized though the unremitting and eclectic pursuit of aesthetic satisfaction, intellectual gratification, and psychophysical stimulation which finds its greatest pleasures in the new, different, and exotic.”
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11
Zohar and Marshall 2000: 9, emphasis original: “Conventional religion is an externally imposed set of rules and beliefs. It is top-down, inherited from priests and prophets and holy books, or absorbed through the family and tradition. sq, as described in this book, is an internal, innate ability of the human brain and psyche, drawing its deepest resources from the heart of the universe itself.” Cf. references in Højsgaard 2011: 128–132 to “google-Buddhism.”
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20
Bozdağ interviewed by Sibel Oral (2009): “Bu yüzden kişisel gelişimin ayıklanması, bize göre paketlenmesi ve sunulması taraftarıyım” (Therefore, I advocate selecting, packing, and presenting self-improvement in a form appropriate for us).
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25
Bozdağ 2012b: 85–86; in the Islamic context, the Arabic term niyya denotes the statement of determination that renders the performance of the ritual obligations valid (Wensinck 1993).
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29
Bozdağ 2012b: 16–17; Zohar and Marshall 2000: 39, associated with the three layers of mental activity: instinctive, at the ego-level, and going beyond the ego-level to the core of its being; cf. Zohar and Marshall 2000: 63–65.
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30
Bozdağ 2003: 61. The same applies to his assertion that one can affect matter via mental activity. In this context, he points to experiments cited by Robert Ornstein in Psychology of Consciousness (1996), according to which a yogi was able to raise the temperature of two places on his hands by ten degrees centigrade (Bozdağ 2012b: 43).
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31
Bozdağ 2012b: 226–227; As plants have a consciousness, the feeling and behavior of humans affects them (Bozdağ 2009a: 196–197); positive feelings make water crystals more beautiful. That being the case, also the soil, the air, and all things should react in a similar way (Bozdağ 2009a: 184); see p. 24.
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32
Bozdağ 2012b: 107: “ ‘Quantum theories’ destroyed the thesis of the continuity of waves. Instead, matter was created in the form of small energy packs. ‘The unified field theory’ shows that energy waves are continuously floating (aktığını) from nothingness to matter”; cf. Hammer 1997: 30, 225–228; Campbell 2001: 77; Duttweiler 2007: 137.
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34
Bozdağ 2012b: 208–211; on the necessity to cleanse oneself of selfishness, see Bozdağ 2003: 29–33; his ideas about dreamtime are derived from Marlo Morgan’s fake travelogue Mutant Message Down Under, which was translated under the title Bir çift yürek (A Split Heart) and published by the New Age publishing house Dharma Yayınları in 1999, even though Morgan’s account had been exposed as fraudulent as early as 1996: “Marlo Morgan — Mutant Message Down Under: Timeline.” Creative Spirits. http://www.creativespirits.info/resources/books/fiction-novels/marlo-morgan-mutant-message-down-under-timeline#axzz3aDRJXcw2 (accessed 15 May 2015); “İSTEMENİN SIRLARI 06082012 DUALARIN KABUL SEBEBLERİ 1 BÖLÜM MUHAMMED BOZDAG.” http://www.youtube.com/watch?v=Tii_l1XEjCg (accessed 15 May 2015), 7.10–8.45; “İSTEMENİN SIRLARI 30072012 DUANIN RED SEBEPLERİ 1 BÖLÜM MUHAMMED BOZDAG.” http://www.youtube.com/watch?v=7Sr3eTkuPTw (accessed 15 May 2015); against Sufi practices, see Bozdağ 2012b: 113–115.
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35
Bozdağ 2003: 59–60. Feyz (Ar. fayḍ) means emanation in Islamic philosophy and Sufi concepts inspired by it. Bozdağ’s use of the term is so unspecific that it remains unclear how he understands the term or which concept he refers to; he himself declares that contemporary Islamic practice in Turkey is deficient: “The big reality called Islam has unfortunately turned into formalities and routine” (Yüksel 2003).
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36
Nagel 2002: 266–278, 658; this does not, however, apply to the puritan tendency in the tradition of Ibn Taymiyya (1263–1328), Nagel 2002: 660; and here p. 33.
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37
Wensinck 1991: for “lesser” miracles granted to Sufi saints (awliyāʾ), the term karāmāt (“favors, deeds of grace”) is used; see p. 28.
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38
Bozdağ 2012b: 110–111; in reality, Wang never claimed that there was something more luminous than matter, but that he and his colleagues have produced a light pulse faster than the speed of light, and they explicitly state that this is “not at odds with causality”: Marangos 2000; Bozdağ became aware of this experiment through a report in Zaman, which I have been unable to obtain.
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39
Bozdağ 2005: 48–49; the idea that particles possess consciousness is derived from Said Nursi (1999: 254; 2003: 105) and common among the Nurcus (Yeğin 1980: 19–21, 83–86; Riexinger forthcoming).
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40
See p. 20; a metaphor used by Nursi 2004: 762–767.
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42
Bozdağ 2005: 135–139, 2011: 126–138; however, it has to be noted that although Bozdağ is conspicuously inspired by science fiction, he declares science fiction and fantasy films such as Star Trek to be unacceptable because they cast doubt on the wisdom of the Creator: 2005: 170. On the development and varieties of the concept of barzakh, see Rebstock 2002; the Egyptian ʿAbd al-Razzāq Nawfal, an author of apologetic tracts, already referred to such reports in the 1960s; see Smith and Yazbeck Haddad 2002: 121. On the importance of reports on near-death experiences in New Age discourse, see Ahlin 2001: 127 and here pp. 5 and 25.
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43
Bozdağ 2005: 148–151. Parallel universes with a higher speed of light can explain how Allah could send angels to help Muḥammad in battles and how the Prophet traveled to the Throne (Bozdağ 2005: 23–24); for a more traditional reference to the concept of plural worlds, see Bozdağ 2012b: 70–71. Ideas are floating outside us in the luminal universe (nuranî evren), and they stream into our heart if we listen to it.
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44
Bozdağ 2005: 151–154; on the conceptualization of barzakh as an ontologically different realm and the classical formulation of this idea, see Eklund 1941: 93–146.
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46
See p. 34, n. 53; for Emoto, see Hall 2007. Emoto’s works and their reception have not yet been dealt with academically.
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47
Bozdağ 2011: 24–56. The “Newtonian archetype, whether scientist, educator or management consultant isolates knowledge and focuses on small areas of it” (Zohar and Marshall 2000: 27, 243–244); on the pervasiveness of this idea, see Ahlin 2001: 152–161.
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51
Yavuz 2004: 218–220, 223. His deliberations reflect the concept of Türk Müslümanlıgı (Turkish Muslimness), which was propagated by center-right politicians in order to contrast “peaceful” Islam in Turkey to “fanatic” Islam in the Arab World (Özdalga 2006).
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61
McGee 2005: 12; more nuanced Hero 2010: 24–26; Ahlin 2001: 71, 86.
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Late Modern Transformation of Islam or Islamic Transformation of Late Modern Religiosity?: Use and Function of New Age Elements in the Writings of the Turkish Islamic Self-Development Author Muhammed Bozdağ (b. 1967)
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The Turkish author Muhammed Bozdağ, who has no formal religious education, has been popular since the late 1990s because of his self-help seminars and self-help books. Though they are based on the adaptation of Western New Age-inspired models, Bozdağ uses many of the models’ parascientific concepts while carefully eliminating other elements that could undermine Islamic normativity. Furthermore, he emphasizes that worldly success must not be sought without being aware of the hereafter. For this purpose, he has written a book dedicated to the interpretation of traditional Islamic eschatology in parascientific terms. The strong emphases on collective normativity and on a theistic worldview clearly characterize his adaption of elements from new religiosities as highly selective and restricted to very specific purposes.
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