back to Spiritualism, world
|Spiritualism||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 34.||"'...He went in for spiritualism for a while, and then later joined White Heroes Opposing Red Extremism...' "|
|Spiritualism||world||1976||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. x.||"Inevitably, serious investigation suffered as leys became linked in the public mind with crackpot theories and 'New Age' spiritualism. "|
|Spiritualism||world||1990||Byatt, A.S. Possession. New York: Random House (1991; c. 1990); pg. 113.||Pg. 113: "She was a fervent speaker for the Emancipation of Women, and was also, as was common with those doughty fighters for human rights, involved in other movements. She as a firm believer in mesmeric healing, from which she claimed to have benefited greatly, and she was also very much involved in the spiritualist experiments of those days, which blossomed so freely in the United States, after the Fox Sisters heard their first 'raps'; she entertained the visionary Andrew Wilson, author of the Univercoelum, or Key to the Universe, who in her house (then in New York) conversed with the spirits of Swedenborg, Descartes and Bacon. I should perhaps add that though she did not disclaim any kinship with the Pennsylvania Penns, the Quakers, my own researches do not indicate that there was any solid connection. "; Pg. 187: [More about the Fox Sisters]; [Also pg. 324-325, 424-425, 535.]|
|Spiritualism||world||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 54.||"Spiritualism was the UFOlogy of the nineteenth century, and Poe provided much of its rationale in his 'Mesmeric Revelation' of 1844. In 1849, a year after Poe's death, two teenage sisters in upstate New York, Maggie and Kate Fox, turned Poe's theory into practice. The Fox sisters astonished their family, neighbors, and eventually the nation by a talent for being haunted by a ghost that communicated through rappings--as of someone gently tapping, tapping at their chamber door. These spectral sounds (which the girls produced by the cracking of their toe joints against the floor) soon evolved into a crude sort of Morse code, and the Fox sisters became the world's first mediums, offering the bereaved the consolation of direct communications with the dead. As per Poe's 'Mesmeric Revelation,' the afterlife revealed by the hundreds of mediums who soon discovered that they shared the Foxes' psychic powers was a kinder and gentler place... " [More, pg. 54-56.]|
|Spiritualism||world||2015||Sullivan, Tricia. Someone to Watch Over Me. New York: Bantam (1997); pg. 82.||"Here Tomaj paused, feeling for the right threads. He felt like a nineteenth-century spiritualist practicing automatic writing. Words like ghosts floated through the ether to lodge in his fingertips and dance. "|
|Spiritualism||world||2250||Zelazny, Roger & Jane Lindskold. Donnerjack. New York: Avon (1998; c.1997); pg. 14.||"At first lumped together with the many short-lived cults of Virtu--Gnostic, Africa, Spiritualist, Caribbean--it [the fictional Church of Elish] had shown greater staying power and... "|
|sports||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 8.||"After lunch the spring softball season began. Players biked into Santiago Park from all directions, bats over handlebars, and they fell collectively into time-honored patterns; for softball is a ritual activity, and the approach to ritual is also ritualized. feet were shoved into stiff cleats, gloves were slipped on, and they walked out onto the green grass field and played catch in groups of two and three, the big balls floating back and forth, making a dreamy knitwork of white lines in the air. " [More.]|
|sports||Oregon: Portland||2002||Le Guin, Ursula K. The Lathe of Heaven. New York: Charles Scribner's Sons (1971); pg. 133.||"Outside the glass doors of the restaurant the crowds were thickening: people streaming toward the Portland Palace of Sport, a huge and lavish coliseum down on the river, for the afternoon show. People didn't sit home and watch TV much any more; Fed-peep television was on only two hours a day. The modern way of life was togetherness. This was Thursday; it would be the hand-to-hands, the biggest attraction of the week except for Saturday night football, the sheer carnage when 144 men were involved at once, the drenching of the arena stands with blood. The skill of the single fighters was fine, but lacked the splendid abreactive release of mass killing. No more war, Orr said to himself, giving up on the last soggy splinters of potato. " [More.]|
|sports||USA||2050||Ewart, Christopher. "A Day in the Life " in Writers of the Future: Volume III (Algis Budrys, ed.). Los Angeles: Bridge Publications (1987); pg. 244.||[Year estimated.] "'The Cowboys'll win.'
'No they won't. The Bears'll beat them into the ground.'
'Oh yeah? How many games did the Bears win last year?'
'They did not! I'll be damned if it was more than twenty.'
'That's a lie. The Bears won thirty-two games last year. I keep a record.'
'In my head.'
'In that case I wouldn't put too much store by your data...' "
Pg. 258: "'...Now . . . I'll never know who wins the game.'
'It'll be the Cowboys, George, it'll be the Cowboys. They're the better team. I know that now.' A tear trickled down Andrew's face.
'Good,' said George. 'I'm glad to hear you admit that.' He stood up and handed the gun back to Andrew. 'DId you really think I'd drink that coffee if I knew it was gonna kill me? I only pretended to drink it. I just wanted to hear you admit that the Cowboys are the better team...' "
|sports||USA||2075||Asimov, Isaac. "Let's Get Together " in The Complete Robot. Garden City, NY: Doubleday (1982; c. 1956); pg. 165.||[Year est.] "'Small X-ray devices are being installed in key places in the large cities. In the mass arenas, for instance--'
'When ten humanoids might slip in among a hundred thousand spectators of a football game or an air-polo match?'
|sports||world||1986||Vonnegut, Kurt. Galapagos. New York: Delacorte Press (1985); pg. 70.|| "I just want to add that my father, who was a science fiction writer, once wrote a novel about a man whom everybody laughed at because he was building sports robots. He created a golf robot who could make a hole in one every time, and a basketball robot who could hit the basket every time, and a tennis robot who served an ace every time, and so on.
At first, people couldn't see any use for robots like that, and the inventor's wife walked out on him, the way Father's wife, incidentally, had walked out on him--and his children tried to put him into a nuthouse. But then he let advertisers know that his robots would also endorse automobiles or beer or razors or wristwatches or perfume or whatever. He mad a fortune, according to my father, because so many sports enthusiasts wanted to be exactly like those robots.
Don't ask me why. "
|sports||world||2001||Callenbach, Ernest. Ecotopia. New York: Tor (1977; c. 1975); pg. 96.||"It is clear, thus, that the abhorent spectacle of fine young men deliberately trying to kill each other is a semi-religious rite and a practice not lightly instituted, no matter what we Americans may think of it. It may indeed have antecedents in the institution of bullfighting, in football, in the Mass, or in the ritual wars of savage tribes. "|
|sports||world||2009||England, Terry. Rewind. New York: Avon Books (1997); pg. 267.|| "'...What did you tell them about our culture?'
'Everything they asked about... Human culture, the various types, the differing lifestyles, structure of community, the whole spectrum of human life on Earth... The great books, writings on religion and philosophy, both Eastern and Western, technological development--they got it all. And our popular culture, comics, movies, television, books, theater, the sports culture, the art culture, music, the whole enchilada...' "
|sports||world||2069||Clarke, Arthur C. The Fountains of Paradise. New York: Ballantine (1980; 1st ed. 1978); pg. 94.|| "2069 June 04... Message 9056. Sequence 2. Starglider to Earth.
'I am unable to distinguish clearly between your religious ceremonies and apparently identical behavior at the sporting and cultural functions you have transmitted to me. I refer you particularly to the Beatles, 1956; the World Soccer Final, 2047; and the farewell appearance of the Johann Sebastian Clones, 2056.' "
|sports||world||2182||Cowper, Richard. "Out There Where the Big Ships Go " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 129.|| "On the wall above their heads a huge scoreboard replicated the moves in this, the third session of the Thirty-Third World Kalire Championship.
Besides the two contestants seven other people shared the dais: the Supreme Arbitrator, The Master's two Seconds, Amato's Seconds, and the two Official Scorekeepers, one of whom was Anne. They all sat cross-legged on cushions at a discreet distance from the two principals. If they were conscious that their every movement, every facial expression, was being relayed by satellite to a million Kalire temples around the world, they evidenced no sign of it. They dwelt apart, isolated, enthralled by the timeless mystery and wonder of The Game of Games, the Gift from Beyond the Stars. " [More.]
|sports||world||2366||Friedman, Michael Jan. Fortune's Light (Star Trek: TNG). New York: Pocket Books (1991); pg. 80.||[Extensive discussion about baseball, pg. 79-83, emphasizing years 1980 to 2026.] Pg. 80: "'Younger fans in particular became alienated and the market for the game dwindled. Fewer and fewer people watched baseball on television and purchase related paraphernalia. Surveys in the year 2019 indicated that the body of baseball enthusiasts was less than half the size it had been two decades earlier. While all franchises were financial damaged by this trend, those that catered to smaller populations were damaged the most. In the period from 2018 to 2023, four teams went bankrupt and another eight changed hands a total of nineteen times...' " [More.]; Pg. 159: "Just after the end of the 20th century a Californian... Ray Sparrow, who identified himself as a priest in the Church of the Center Field Bleachers, speculated that the pitch performed as it did because the ball's spin approximated that of the free electrons in the Mind of God. " [More. Baseball a major theme in novel.]|
|statistics||USA||1956||Jones, Raymond F. "The Non-Statistical Man " in The Non-Statistical Man. New York: Belmont Books (1964; copyright 1956); pg. 8.|| "There was a satisfaction in these things. There was a satisfaction in his work of assembling such information and producing the proper deductions. (He was Chief Statistical Analyst of the New England Mutual Cooperative Insurance Company.) There was a sense of power in it.
But Bascomb believed he was a humble man. The power was in the figures, in the statistical methods which constituted the temple wherein he but served as priest.
At the age of thirty-seven he believed he would serve his god of figures for the remainder of his life. And certainly, on that morning of April tenth, when on of the Junior Statisticians came to his office, he would considered himself safe and secure in the groove he would run in until he himself became a statistics in the Company's books. " [The entire story is about a man devoted to statistics who learns about the power of entirely non-statistical intuitive living.]
|Stoicism||Discworld||1992||Pratchett, Terry. Small Gods. New York: HarperCollins (1994; c. 1992); pg. 140.||"'Stoics. Cynics. Big drinkers, the Cynics. Epicureans. Stochastics. Anamaxandrites. Epistemologists. Peripatetics. Synoptics. All sorts...' "|
|Stoicism||Europe||1478 C.E.||Ford, John M. The Dragon Waiting. New York: Timescape Books (1983); pg. 79.||"No, that was wrong. The Philosopher Emperor was a Stoic; he would not weep for the death of all beauty in the world. "|
|Stoicism||galaxy||-99943 B.C.E.||Stackpole, Michael A. Dark Tide I: Onslaught (Star Wars). New York: Ballantine (2000); pg. 108.||"A quick examination of the ExGal facility proved the efficiency of the Yuuzhan Vong warning at the door. Luke found no signs of life in there, but there was a lot of evidence of the sheer virulence with which the Yuuzhan Vong hated technology. Machinery had been smashed into bits, and enough dark fluid formed footprints or was sprayed over the walls to suggest that the Yuuzhan Vong had been heedless of personal injuries during their orgy of destruction... Their apparent fanaticism, as evidenced by the willingness to hurt themselves while pursuing their beliefs, took them well outside the ranges for normal behavior as he knew it. Luke did know of species that valued stoicism in the face of pain, but the Yuuzhan Vong seemed to go beyond even that. "|
|Stoicism||galaxy||2198||Panshin, Alexei. Rite of Passage. New York: Ace Books (1973; first ed. 1968); pg. 152.||"The trouble with stoicism, it seems to me, is that it is a soporific. It affirms the status quo and thereby puts an end to all ambition, all change. It says, as Christianity did a thousand years ago, that kings should be kings and slaves should be slaves, and it seems to me that is a philosophy infinitely more attractive to the king than the slave. "|
|Stoicism||galaxy||2267||Sargent, Pamela & George Zebrowski. Heart of the Sun (Star Trek). New York: Pocket Books (1997); pg. 15.||"'Aristocles Marcelli and I are quite different, Captain. He is, after all, a human being. His steadfastness seems to me to be more an emotional insistence rather than a rational framework of being. The Stoic philosophers of your ancient world knew this quite well, the difference between wishing and knowing what is and what one can and cannot do about it.' "|
|Stoicism||Mars||2438||Bester, Alfred. The Stars My Destination. New York: Berkley Publishing (1975; c. 1956); pg. 187.||"'Lindsey Joyce, Skoptsy Colony, Mars,' he thought as he was thrust back deep into the pneumatic chair. 'A Skoptsy . . . Without senses, without pleasures, without pain. The ultimate in Stoic escape. How am I going to punish him?...' "|
|Stoicism||New York||2075||Kress, Nancy. Beggars in Spain. New York: William Morrow and Co. (1993); pg. 327.||"Tony deserved better than that of his sister. Idealism (Stoicism, Epicureanism 'We are shaped and fashioned by what we love,'... "|
|Stoicism||United Kingdom: London||1500 C.E.||Moorcock, Michael. Gloriana. New York: Warner Books (1986; c 1978); pg. 3.||"Yet there are many, too, who have learned the virtues of the rich; who are enlightened, humane, charitable, generous; who live according to the highest Stoic tradition; who display their nobility and offer themselves as examples to their fellows, both rich and poor; who are mocked for their gravity, hated for their humility, envied for their self-sufficiency. " [Also pg. 141.]|
|Stoicism||world||2000||Barad, Judith & Ed Robertson The Ethics of Star Trek. New York: HarperCollins (2000)||[Non-fiction. Page numbers from book's index.] Pg. xvi, 148-57, 164, 224n, 327, 328, 333, 342, 343|
|Stoicism||world||2026||Wilson, Robert Charles. The Chronoliths. New York: Tor (2001); pg. 76.||"'Denial' has a bad reputation, but stoicism is supposed to be a virtue, and the key act of stoicism is denial, the firm refusal to capitulate to an awful truth. Lately I had been very stoic indeed. But I changed lanes to pass a tanker truck... "|
|Stoicism||world||3075||Stableford, Brian. "Mortimer Gray's History of Death " in Immortals (Jack Dann & Gardner Dozois, eds.) New York: Ace Books (1998; c. 1995); pg. 237.||Pg. 237: "...and the spread of such new philosophies of life as neo-Stoicism, neo-Epicureanism, and Xenophilia. "; Pg. 238: "He considered the new Stoics, with their insistence that asceticism was the natural ideological partner of emortality, to be similar victims of an 'understandable delusion'... " [More, pg. 237-238.]|
|Sufism||Amritsar||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 309.|| "'Where did you meet Aenea?' I said. 'Here?'
'No, not here. On Amritsar.'
'Amritsar?' I said. 'I've never heard of it.'
'That's not unusual. Amritsar is a Solmev-marginal world way out back of the Outback. It was only settled about a century ago--refugees from a civil war on Pavati. A few thousand Sikhs and a few thousand Sufi eke out a living there...' "
|Sufism||California||1975||Dick, Philip K. "Man, Android and Machine " in The Dark-Haired Girl. Willimantic, CT: Mark V. Ziesing (1988; c. 1975); pg. 226.||Pg. 226: "Consider this Meditation of Rumi, a Sufi saying by Idries Shah, who is a favorite among modern Sufis: 'The worker is hidden in the workshop.' "; Pg. 227: "Recently I met Mr. Henry Korman and Mr. Tony Hiss... I got into a marvelous discussion with Henry about Sufism and I mentioned my admiration, bordering on fanatic enthusiasm for your pioneer work with bilateral brain... "|
|Sufism||California||1975||Dick, Philip K. The Transmigration of Timothy Archer. New York: Timescape Books (1982); pg. 7.||"I wondered if they'd heard the news about John Lennon. I wondered, then, what the hell I cared about Arab mysticism, about the Sufis and all that other stuff that Edgar Barefoot talked about on his weekly radio program on KPFA Berkeley. The Sufis are a happy lot. They teach that the essence of God isn't power or wisdom or love but... " [More about Sufis, pg. 10, 12, 236.]|
|Sufism||California||1975||Dick, Philip K. The Transmigration of Timothy Archer. New York: Timescape Books (1982); pg. 12.||"That is how you calculate wisdom: by who pays. I teach this. I should instruct the Sufis, and the Christians as well, especially for the Episcopalian bishops with their funds. Front me a hundred bucks, Tim. Imagine calling the bishop 'Tim.' Like calling the pope 'George' or 'Bill' like the lizard in Alice. I think Bill descended the chimney, as I recall. It is an obscure reference... "|
|Sufism||California||1981||Dick, Philip K. The Dark-Haired Girl. Willimantic, CT: Mark V. Ziesing (1988; c. 1981); pg. 235.||Pg. 235: "...she is going to a seminar on Sufism (Arab mysticism)... "; Pg. 237: "...a part of the boy Bill Lundborg, a part taken from the Sufi teacher, Edgar Barefoot; no single part alone is Christ but when they join together they do form Christ, as if by an alchemical miracle. "|
|Sufism||galaxy||3000||Freireich, Valerie J. Impostor. New York: Penguin Putnam (1997); pg. 65.||"...poetry of Jabira, the water garden recently installed in a park in the Emirates capital city of Deka on Qandahar, the Sufist music revival, or any other thing particular to the culture of the United Emirates. "|
|Sufism||galaxy||15200||Herbert, Frank. The Heretics of Dune. New York: G. P. Putnam's Sons (1984); pg. 58.||Pg. 58: "He could see that all of them were reflecting on their Sufi origins, recalling the Great Belief and the Zensunni ecumenism that had spawned the Bene Tleilax. The people of this kehl knew the God-given facts of their origins but generations of secrecy assured that no powindah shared their knowledge. ";
Pg. 59: "He had them all now and Waff hammered home his victory by demanding: 'What is the Sufi-Zensunni Credo?'
They could not speak it but all reflected on it: To achieve s'tori no understanding is needed. S'tori exists without words, without even a name. "; Pg. 320: "His Zensunni and Sufi beliefs were telling him now that God's will preserved him there. " [Other refs., not in DB.]
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 280.|| "East three days from the Japanese, he ran across a Sufi caravan-serai... It was a great spot, and the Sufis proved to be more hospitable than any of the Arab groups he had met so far. They had come up in one of the latest Arab groups, they told him, as a concessoin to religious factions in the Arab world back home; and as Sufis were numerous among Islamic scientists, there had been very few objections to sending them as a coherent group of their own. One of them, a small black man named Dhu el-Nun, said to him, 'It's wonderful in this time of the seventy thousand veils that you, the great talib, has followed his tariqat to visit us.'
'Talib?' John said. 'Tariqat?'
'A talib is a seeker. And the seeker's tariqat is his path, his special path you know, on the road to reality.'
'I see!' John said, still surprised at the friendliness of their greeting. " [Many other refs., not all in DB.]
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 281.||"Inside the building, a party of about twenty people greeted him, both men and women alike. The women were bear-breated and behaved just like the men, which again surprised John, and alerted him to the fact that things among the Sufis were different than among Arabs generally. He sat down and drank coffee with them, and started asking questions again. "|
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 281.|| "They were Qadirite Sufis, they told him, pantheists influenced by early Greek philosophy and modern existentialism, trying by modern science and the ru' yat al-qalb, the vision of the heart, to become one with that ultimate reality which was God. 'There are four mystical journeys,' Dhu said to him. 'The first begins with gnosis and ends with fana, or passing away from all phenomenal things. The second begins when fana is succeeded by baqa, or abiding. At this point you journey in the real, by the real, to the real, and you yourself are a reality, a haqq. And after that you move on to the center of the spirit universe, and become one with all others who have done likewise.'
'I guess I haven't begun the first journey yet,' John said. 'I don't know anything.'
They were pleased by this response, he could see. You can start, they told him, and poured him more coffee. You can always start. "
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 282.|| "One of the women laughed and said, 'Chalmers is your nafs.'
'What's that?' John asked.
They were all laughing. Dhu, shaking his head, said 'He is not your nafs. One's nafs is one's evil, self, which some used to believe lived in one's chest.'
'Like an organ or something?'
'Like an actual creature. Mohammed ibn 'Ulyan or instance reported that something like a young fox leaped out of his throat, and when he kicked it it only got bigger. That was his nafs.'
'It is another name for your Shadow,' the woman who had brought it up explained.
... Late that afternoon... The Sufis called out to each other when they looked through the lechatelierite windows, and quickly they suited up to go out into the crimson world... "
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 283.||"...and the phrase 'Ana el-Haqq, ana el-Haqq'--I am God, one translated, I am God. A Sufi heresy. The dancing was meant to hypnotize you--there were Moslem cults that did it with sself-flagellation, John knew. Spinning was better; he danced, he joined the chant on the common band by punctuating it with his own rapid breath, and with grunts and babble. Then without thinking about it he began to add to the flow of sound the names for Mars, muttering them in the rhythm of the chant as he understood it. 'Al-Qahira, Ares, Auqakuh, Bahram, Harmakhis, Hrad, Huo Hsing, Kasei. Ma'adim, Maja, Mamers, Mangala, Nirgal...'...And then, remembering what one of the translating voices had told him, 'Ana el-Haqq, ana Al-Qahira. Ana el-Haqq, ana Al-Qahira.' I am God, I am Mars, I am God. . . . The others quickly joined him in this chant, lifted it into a wild song, and in [their] faceplates he caught sight of their grinning faces. They were really good spinners... "|
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 284.|| "...whirling dervishes, on Mars? Well, in the Moslem world they were deviants of a kind, and with an ecumenical bent rare in Islam. And scientists too. So they were his way into Islam, perhaps, his tariqat; and their dervish ceremonies could perhaps be shifted into the areophany, as during his chant. He stood, reeling; all of a sudden he understood that one didn't have to invent it all from scratch, that it was a a matter of making something new by synthesis of all that was good in what came before. 'Love thrilled the chord of live in my lute . . .' He was too dizzy. The others were laughing at hm, supporting him. He talked to them in his usual way, hoping they would understand. 'I feel sick. I think I'm going to throw up. But you must tell me why we can't leave all the sad Terran baggage behind. Why we can't invent together a new religion. The worship of Al-Qahira [Mars]...!'
They laughed, and carried him on their shoulders back toward the shelter... "
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 285.|| "He needed a folklorist, or a scholar of myths, someone who could tell him how stories were born; but he had only these Sufis, grinning and weird, story creatures themselves. His fellow citizens in this new land. He had to laugh. They laughed with him and took him off to bed. 'We say a bedtime prayer from the Persian poet Rumi Jalaludin,' the old woman told him, and recited it:
I died as mineral and became a plant,
'Sleep well,' she said into his drowsing mind. 'This is all our path.' "
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 339.|| "In the tents below they were singing, led by the Sufis: 'Harmakhis, Mangala, Nirgal, Auqakuh; Marmakhis, Mangala, Nirgal, Auqakuh,' and around again, time after time, adding grace notes that were other names for Mars... The Sufis then began their whirling, and little knots of dancers swirled all through the crowds...
They returned to the upper tent, and the group went down together into the general party, and joined the celebration. John made his way slowly to the Sufis, and tried the spins he had learned from them on the mesa, and people cheered and caught him when he spun out of control into the spectators... "; Pg. 340: "The Sufis, Hiroko, now Coyote: the gathering was blessed. "
|Sufism||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 282-283.||"And they began to dance. Watching John suddenly got it, that they were whirling dervishes: they leaped into the air to the beat of drums pattering lightly over the common band, they leaped and whirled in slow unearthly spins, arms outstretched, and when they touched down they pushed off and did it again, for turn after turn after turn. Whirling dervishes in the great storm, on a high round mesa that had been a crater floor in the Noachian. It looked so marvelous in the bloody pulsing glow of light that John stood up and started to spin with them. He wrecked their symmetries, he sometimes actually collided with other dancers; but no one seemed to mind. He found that it helped to jump slightly into the wind, to keep from being blown off balance. A hard gust would knock you flat. He laughed. Some of the dancers were chanting over the common band, the usual quarter-tone ululations, punctuated by shouts and harsh rhythmic breathing... "|
|Sufism||Mars||2110||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 286.||"The Sufis' circular mesa dwelling in Margaritifer, and their main settlement in the south, Rumi, were similarly unconcealed. Yet they had never been harrassed in any way by anybody... This made one of their leaders, a small black man named Dhu el-Nun, think the fears of the underground were exaggerted... He thought it over, watching the Sufis lead the way up the walktube staircases to their cliff dwelling... So they followed the Sufis up to the dwelling, and sat at a great long table... The Sufis dressed in white... After a meal of bread and strawberries and yogurt, and then mud-thick coffee, tables and chairs were cleared, and the Sufis danced a sema or whirling dance, spinning and chanting to the music of a harpist and several drummers, and the chanting of the canyon dwellers. As the dancers passed their guests, they placed their palms very briefly on the guests' cheeks, their touches as light as the brush of a wing. "|
|Sufism||Mars||2110||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 287.|| "'Some of my professors in Tehran were Sufis,' he explained to Nirgal and Nadia and Jackie. 'They were a big part of what people call the Persian Renaissance.'
'And what did you recite?' Nirgal asked.
'It's a Farsi poem by Jalaluddin Rumi, the master of the whirling dervishes. I have never learned the English version very well--
'I died from a mineral and plant became
'Ah, I can't remember the rest. But some of those Sufis were very good engineers.'
...In any case the Sufis here proved to be very enthusiastic about the idea of an underground congress... "
|Sufism||Mars||2110||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 287.||"'There is a group of Sufis in Elysium,' Dhu told them, 'who are exploring backwards to our roots in Mithraism an Zoroastrianism...' "; Pg. 289: "'Ah, the Sufis,' he said genially. 'No one bothers them because they are clearly harmless. Like birds.' " [Other refs. not in DB.]|
|Sufism||Mars||2114||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 338.||"The Sufis danced under the clasped hands still wearing their white billowing clothes... chanting, Ana Al-Qahira, ana el-Haqq, ana Al-Qahira, ana el-Haqq,' looking like Hindus in the Ganges, or Baptists in the Jordan. "|
|Sufism||Mars||2128||Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 16.||"People were still coming up the slopes of Pavonis to the summit, filling up Sheffield, east Pavonis, Lastflow and the other rim tents. Among them were... rover caravans of Arabs, buth Sufi and secular... "|
|Sufism||Middle East||1366 C.E.||Dickson, Gordon R. The Dragon and the Djinn. New York: Ace Books (1996); pg. 200.||"'...I do not know the name of the ones who calls himself Grandmaster of this group in the mountains you will be passing through; but he was a Sufi, one of the Orthodox who worship Allah, but in their own strange ways. He felt called upon to become an Isma'ili and joined those Isma'ilis who are Hashasheen, or Assassins, as you would say. but the caravan itself will be armed and ready...' "|
|Sufism||USA||1985||Zelazny, Roger. Trumps of Doom. New York: Arbor House (1985); pg. 19.||"'She started with theosophy, even attended meetings of a local group. She got turned off on it fairly quick, but by then she'd met some people with different connections. Pretty soon she was hanging around with Sufis, Gurdjieffians...' "|
|Sufism||USA||1986||Atwood, Margaret. The Handmaid's Tale. Boston, MA: Houghton Mifflin (1986); pg. -3.||[Frontispiece.] "In the desert there is no sign that says, Thou shalt not eat stones.
--Sufi proverb "
|Sufism||USA||1999||Willis, Connie. "Miracle " in Miracle and Other Christmas Stories. New York: Bantam (1999); pg. 12.|| "'She's into New Age stuff. Channeling. Aromatherapy. Last year she sent me a crystal pyramid mate selector for Christmas.'
'The Eastern Philosophy of the month,' Evie said. 'Zen, Sufism, tai chi--' "
|Sufism||world||875 C.E.||Harrison, Harry & John Holm. King and Emperor. New York: Tor (1996); pg. 311.||"'...Other learned men are with me on this, Ishaq, Keeper of the Caliph's Scrolls for one. Without wishing to go as far as the sect of the Sufi, he remembers that a House of Wisdom was once established in Baghdad, and flourished under the rule of Mu'tazilites...' "|
|Sufism||world||1995||Jonas, Gerald. "The Shaker Revival " in The Ruins of Earth: An Anthology of Stories of the Immediate Future. (Thomas M. Disch, ed.) New York: G.P. Putnam's Sons (1971); pg. 289.||"In my final year [of Law School] I became interested in the literature of religion--or, to be more precise, the literature of mysticism... Purely as an intellectual diversion I began to read St. John of the Cross, George Fox, the Vedas, Tao, Zen, the Kabbala, the Sufis. "|
|Sufism||world||1996||Dietz, William C. Where the Ships Die. New York: Berkley (1996); pg. 202.||[Epigraph] "Greed makes man blind, foolish . . . and easy prey for death.
|Sufism||world||1997||Watson, Ian. God's World. New York: Carroll & Graf Publishers (this ed. 1990; copyright 1979); pg. 153.||"Hmmm. The mystics of Islam [Sufis, presumably]--who were some keen thinkers!--denied that people coul dhave any direct knowledge of God or the beyond. Nethe rthe individual nor the world could exist if that happened. The world would disappear.' "|
|Sufism||world||2010||Swanwick, Michael. "The Edge of the World " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1989); pg. 650.|| "'Yeah, tell us about the monastery, Unca Russ,'...
'It's very old,' Russ said. 'Before the Sufis, before Mohammed, even before the Zoroastrians crossed the gulf, the native mystics would renounce the world and...' "
|Sufism||world||2060||Clarke, Arthur C. The Hammer of God. New York: Bantam (1993); pg. 102.||"The major schism [with Chrislam] was triggered, very unexpectedly, by the 'Voice of Sirius.' An esoteric subsect, much influenced by Sufi doctrine, claimed to have interpreted the enigmatic signal from space by the use of advanced information processing techniques. " [More.]|
|Sumerian||California||1995||Powers, Tim. Earthquake Weather. New York: Tor (1997); pg. 366.||"...and the terraced temple vineyards on the ziggurats of the Babylonians and Sumerians... " [More.]|
|Sumerian||California: Los Angeles||1999||Koman, Victor. Jehovah Contract. New York: Franklin Watts (1984); pg. 69-70.||"'...The Levite priests of Israel brazenly copied religious concepts of the Aryans, the Sumerians, and dozens of other Indo-European races...' "|
|Sumerian||New York: New York City||1966||Shiner, Lewis. "The Long, Dark Night of Fortunato " in Wild Cards (George R. R. Martin, ed.) New York: Bantam (1986); pg. 250.||"He found the name TIAMAT in a text on the Sumerian elements of Crowley's magick. The serpent, Leviathan, KUTULU. Monstrous, evil. "|
|Sumerian||Riverworld||2008||Farmer, Philip Jose. To Your Scattered Bodies Go. New York: Berkeley Medallion Books (1971); pg. 199-200.||Pg. 199: "These... were Sumerians of the Old or Classical period; that is, they had lived in Mesopotamia between 2500 and 2300 B.C. "; pg. 200: "The Sumerians had picked up the custom of taking scalps from their enemies, the seventeenth-century Shawnee across the River. "|
|Sumerian||USA||2100||Dickson, Gordon R. Necromancer. New York: Tor (1998; c. 1962); pg. 15.|| "'Is the Guild against an attempt to reach the nearer stars?'
'Well now, ladies and gentlemen . . .' The lips smiled. 'What did the Sumerian and Semite say in the days of the older gods? I believe they called the planets 'sheep that are far away.' Did they not? Shamash and Adad were the deities responsible for that statement, as you can find by checking your ancient histories. And if habitable worlds are like sheep, then surely there must be a great many strayed around father stars which we can find again.' "
|Sumerian||Utah||2020||Dick, Philip K. & Roger Zelazny. Deus Irae. Garden City, NY: Doubleday (1976); pg. 31.||"'...What you saw, that figure holding that large ancient volume, that was an entity of the noosphere, from the Seas of Knowledge, who come down here all the way from Sumerian times. As Therapeutae they assisted the Greek healer Asclepiades... "|