When people think of meditation, they usually picture someone sitting still. In Konya, a city in Türkiye's Central Anatolia, another form has continued for more than 750 years. It is the sema, in which a white-robed practitioner spins repeatedly in place, the right arm extended toward the sky and the left toward the earth. Although it is often presented in abbreviated form as a tourist performance, it is originally a religious ceremony and spiritual practice of the Mevlevi order.
Konya is the city where Jalal al-Din Rumi, a 13th-century Persian-language poet and mystic, spent the latter part of his life and was buried. The significance of Konya as a meditation destination begins with the traces left by this one man.
A Spiritual Encounter With the Wandering Dervish Shams Tabrizi
Rumi was born in 1207 in what is now the Vakhsh region of Tajikistan. His family moved west to escape the Mongol invasion, and on May 1, 1228, his father, Baha al-Din Walad, settled in Konya at the invitation of the ruler of Anatolia. Rumi was about 19 at the time.
The event that changed the course of Rumi's life in Konya was his meeting with the wandering dervish Shams Tabrizi on Nov. 15, 1244. The two formed a deep spiritual bond, and Shams suddenly disappeared on Dec. 5, 1248. The conventional account holds that this loss transformed Rumi's worldview and set off an outpouring of poetry. Rumi died in Konya on Dec. 17, 1273.
Whirling Is a Ritual of Rules and Symbols, Not Acrobatics
The Mevlevi order was established after Rumi's death by his son, Sultan Walad, and his followers. It was during this process that the sema, performed with whirling to music, became a form of spiritual practice. The whirling is not acrobatics but a ritual governed by rules and symbolism. Its posture embodies the idea that the right hand opens toward the sky to receive, while the left turns toward the earth to pass on what has been received.
In 2005, UNESCO recognized the Mevlevi sema ceremony as a Masterpiece of the Oral and Intangible Heritage of Humanity. The year 2007 was declared the “International Year of Rumi” to mark the 800th anniversary of Rumi's birth.
A Ceremony Structured in Seven Stages
The sema is not an improvised dance but a ceremony structured in seven stages.
The ceremony begins with the “Naat-i Sharif,” a hymn honoring the Prophet. The sound of the kudüm drum follows, symbolizing the command of creation, and an improvised performance called a “taksim” on the reed ney shifts the atmosphere. Three circular processions, known as the “Sultan Walad Devr,” come next. The three circuits are interpreted as three stages: knowledge understood through reason, knowledge confirmed through intuition and knowledge that becomes truth itself.
The centerpiece is the whirling section, composed of four “selams.” The first selam represents recognizing oneself as a created being; the second, awe in the presence of God; the third, the transformation of that awe into love; and the fourth, the process of returning from that state to the world. The ceremony closes with Quran recitation, prayer and blessings.
The fact that the return comes at the end is notable. The structure treats returning to everyday life, rather than remaining in a heightened state, as part of the spiritual practice.
The Meaning Woven Into the Robes and Instruments
The semazen's clothing also carries meaning. The basic ensemble consists of the cylindrical felt hat called a sikke, the white skirt called a tennure that spreads during the whirling, and the outer cloak called a hırka.
The central instrument in the ensemble is the reed ney. A metaphor in the opening of one of Rumi's best-known works describes the sound of a reed cut from the reed bed as it longs for its original home. The ney consequently became a symbol of the human soul. The kudüm provides the rhythm, while instruments including the rebab, bendir, qanun, tanbur and oud are also used.
The space where the ceremony takes place is called a semahane. An invisible axis connects the red place called the “post,” where the sheikh sits, with the entrance, and participants are not allowed to step across this line. The musicians, known as the mutrib, the whirling semazens and the observers are arranged within the circular structure.
Mevlana Museum Beneath the Green Roof
An ornate mausoleum was built over Rumi's tomb. It is known as the “Green Tomb” because of its turquoise conical roof. The mausoleum was built with the support of Princess Tamar Gurju Khatun of Georgia. The mausoleum and the former lodge for Mevlevi dervishes now operate as the Mevlana Museum.
The museum is the first place most visitors to Konya head. Its character is reflected in the way Muslim pilgrims and travelers with no religious connection mingle there. Silence is required inside the tomb chamber, and visitors should check the dress code and viewing procedures before arriving.
When Can You See the Sema?
The main time to see the sema ceremony is December. A commemoration known as “Şeb-i Arûs,” marking the anniversary of Rumi's death, is held at the Mevlana Cultural Center during the first half of December. Konya accommodations fill up months in advance during this period, so travelers should book early once their dates are set.
There are opportunities to see the sema in Konya and Istanbul at other times of year, but the day, time and admission requirements vary by organizer. The most reliable approach is to check notices from the Mevlana Cultural Center or Konya's tourism office for the dates of your visit.
Getting There
Konya Station is served by YHT high-speed trains from Ankara and Istanbul. It is the southern terminus of the Polatlı-Konya high-speed rail line, and the station was expanded and modernized in 2011. Konya is also connected by road to other tourist destinations, including Cappadocia and Antalya, making it an easy place to add a day or two to an Anatolian itinerary.
If You Want to See the Sema, Plan Around the Evening
Konya itself is not a large city. A half-day centered on the Mevlana Museum and another half-day walking through the old quarters are enough to cover the basic route. Travelers planning to see the sema should set aside an additional day and leave the evening open.
Scheduling a visit during the December Şeb-i Arûs period offers the best chance of seeing the ceremony, but travelers must also account for the cold of inland Anatolia in winter and the shortage of accommodations. Mild spring and fall weather is more comfortable for transportation and walking, but sema schedules must be checked separately.
Many travelers combine Konya with Cappadocia. After traveling overland from Cappadocia, known for its unusual rock formations and hot-air balloons, to Konya, visitors can continue smoothly by high-speed train to Ankara or Istanbul.
Between Performance and Ceremony
Anyone proposing Konya as a meditation destination should keep one point in mind. The sema is consumed as a tourism product while continuing as a religious ceremony. A performance edited down for visitors is different in character from the complete ritual. Check in advance which format you will see, and refrain from taking photographs or applauding when the event is conducted as a religious ceremony.
For people accustomed to sitting and observing their breath, whirling is an unfamiliar approach. Its aim of maintaining one's center while keeping the body in constant motion has something in common with walking meditation and other forms of dynamic meditation. For 750 years, Konya has shown that meditation does not take only one form: sitting still.