islamИслам в современном миреIslam in the modern world2074-15292618-7221Medina Publishing Ltd10.22311/2074-1529-2018-14-3-197-214islam-646Research ArticleИСТОРИЯ РЕЛИГИИHISTORY OF RELIGIONВ ЛАБИРИНТАХ СМЫСЛА: СУФИЗМ, НЕОСУФИЗМ, НЬЮ-ЭЙДЖIN THE LABYRINTS OF MEANING: SUFISM, NEO-SUFISM, NEW AGEВасильцовК. С.Vasil'tsovK. S.

канд. ист. наук, науч. сотр.

190000, Россия, г. Санкт-Петербург, Университетская наб., 3.

Cand. Sci. (Hist.), research scientist.

3, Universitetskaya Embankment, Saint Petersburg, 199034.

vasiltsovk@mail.ruМузей антропологии и этнографии им. Петра Великого («Кунсткамера») РАН.РоссияDepartment of Ethnography of Caucasus. The Great Museum of Anthropology and Ethnography (the Kunstkamera).Russian Federation201802102018143197214Copyright © Васильцов К.С., 20182018Васильцов К.С.Vasil'tsov K.S.This work is licensed under a Creative Commons Attribution 4.0 License.https://islamjournal.idmedina.ru/jour/article/view/646

В статье рассматривается феномен западного суфизма, совокупности духовных практик и движений, получивших широкое распространение в Европе и США в 1960–1970-е гг. История взаимоотношений западного общества и мусульманской эзотерической традиции берет свое начало в период Средневековья, когда мусульманский мир оказывал значительное влияние на Европу, черпавшую вдохновение и знания в культуре ислама. В колониальную эпоху суфизм рассматривался европейцами преимущественно в качестве «этнографической экзотики», однако в 1960–1970-е гг. на волне общего увлечения восточными мистическими учениями и появления «альтернативных» религиозных движений Нью-Эйдж, суфизм (или неосуфизм) приобретает статус категории культуры западного мира, перестает отождествляться с исключительно исламской традицией, принимает все более универсалистский характер, а его новыми адептами становятся люди различных религиозных убеждений и национальностей.

The article examines the phenomenon of “Western Sufi sm”, the complex of spiritual practices and movements, widely spread in Europe and the US in the 1960–1970th. The history of the relationship between the Western society and the Muslim esoteric tradition dates back to the Middle Ages, when the Muslim world had a signifi cant impact on Europe, drawing inspiration and knowledge from the Islamic culture. During the colonial era, Sufi sm was viewed by Europeans primarily as “ethnographic exotics”, but in the 1960–1970th together with the general interest in eastern mystical teachings and the advent of “alternative” religious movements, Sufi sm (or Neo-Sufi sm) acquires the status of Western cultural category, ceasing to be identifi ed with an exclusively Islamic tradition and taking an increasingly universalistic character. Its new adherents become people of diff erent religious beliefs and nationalities.

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The authors declare that there are no conflicts of interest present.