The Ritual Dance or Sema (Sufism and Dervishes)
The Mevlevi (also spelled as mawlawi) Ritual dance or sema consists of several stages with different meanings:
The first stage, Naat-i Sherif, is a eulogy to the Messenger of Islam and the all Prophets before him, who represent love. To praise them is to acknowledge and praise God Almighty Who created and sent them to humanity as a mercy. This eulogy is followed by a drumbeat (on the kudum) symbolizing the divine command ‘Be’ for the creation of the entire universe.
The Naat-i Sherif is followed by a Taksim, an improvisation on the reed flute or ney. This expresses the divine breath, which gives life to everything.
Then follows the Sultan Veled procession or Devr-i Veled, accompanied by peshrev music; this is a circular, anticlockwise, procession three times around the turning space. The greetings of the semazen, or whirling dervishes, during the procession represent the three stages of knowledge: ilm-al yaqin (received knowledge, gained from others or through study), ayn-al yaqin (knowing by seeing or observing for oneself) and haqq-al yakin (knowledge gained through direct experience, gnosis).
During the Sema itself there are four selams, or musical movements, each with a distinct rhythm. At the beginning, during and close of each selam, the semazen testify to God's existence, unity, majesty and power:
The First Selam represents the human being's birth to truth through feeling and mind. It represents his complete acceptance of his condition as a creature created by God.
The Second Selam expresses the rapture of the human being witnessing the splendor of creation in the face of God's greatness and omnipotence.
The Third Selam is the rapture of dissolving into love and the sacrifice of the mind to love. It is complete submission, unity, and the annihilation of self in the Beloved. This is the state that is known as nirvana in Buddhism and fana fillah in Islam. The next stage in Islamic belief is the state of servanthood represented by the Prophet, who is called God's servant foremost and subsequently His ‘Messenger.’ The aim of Sema is not uncontrolled ecstasy and loss of consciousness, but the realization of submission to God.
In the Fourth Selam, just as the Prophet ascends to the spiritual Throne of Allah and then returns to his task on earth, the whirling dervish, after the ascent of his spiritual journey, returns to his task, to his servanthood. He is a servant of God, of His Books, of His Prophets, of His whole Creation.
This is followed by a recitation from the Qur’an, the Sura (Chapter) Mary on the miracle birth of Jesus and his mission.
At the end, by the salute, the dervish demonstrates again the number ‘1’ in his appearance, arms consciously and humbly crossed, and, by this, the unity of God.
The ceremony ends with a prayer for the peace of the souls of all the Prophets and believers.
After the completion of the Sema, all the dervishes retire silently to their rooms for meditation and further remembrance of God.
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