Tuesday, June 30, 2009

[Sunlight] "You are the real object"

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Noah said, "I don't look at anyone but You;
even if I do, it's only a pretext,
for You are the real object of my glance.
I am in love with Your making—
both in the moment of thankfulness,
and when patience is required.
How should I be in love, like the unfaithful,
with that which You have made?"
The one who loves God's making is glorious;
the one who loves what God has made has no faith.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Na-negaram kas-râ va gar ham be-negaram
u bahâneh bâshad va To manzaram
`sheq-e son`-e Tovam dar shokr o sabr
`âsheq-e masnu` kay bâsham cho gabr
`sheq-e son`-e Khodâ bâ far bud
`âsheq-e masnu` u kâfer bud

-- Mathnawi III: 1359-1361
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Monday, June 29, 2009

[Sunlight] "Cry Out in Your Weakness"

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

A dragon was pulling a bear into its horrible mouth

A courageous man went and rescued the bear.
There are such helpers in the world, who rush to save
anyone who cries out. Like Mercy itself,
they run toward the screaming.

And they can't be bought off.
If you were to ask one of those, "Why did you come
so quickly?" he or she would say, "Because I heard
your helplessness."
Where lowland is,
that's where water goes. All medicine wants
is pain to cure.
And don't just ask for one mercy.
Let them flood in. Let the sky open under your feet.
Take the cotton out of your ears, the cotton
of consolations, so you can hear the sphere-music.

Push the hair out of your eyes.
Blow the phlegm from your nose,
and from your brain.

Let the wind breeze through.
Leave no residue in yourself from that bilious fever.
Take the cure for impotence,
that your manhood may shoot forth,
and a hundred new beings come of your coming.

Tear the bindings from around the foot
of your soul, and let it race around the track
in front of the crowd. Loosen the knot of greed
so tight on your neck. Accept your new good luck.

Give your weakness
to one who helps.

Crying out loud and weeping are great resources.
A nursing mother, all she does
is wait to hear her child.

Just a little beginning whimper
and she's there.

God created the child, that is, your wanting,
so that it might cry out, so that milk might come.

Cry out! Don't be stolid and silent
with your pain. Lament! And let the milk
of loving flow into you.

The hard rain and wind
are ways the cloud has
to take care of us.

Be patient.
Respond to every call
that excites your spirit.

Ignore those that make you fearful
and sad, that degrade you
back toward disease and death.

-- Mathnawi II: 1932-60
Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


------------------------------------

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Friday, June 26, 2009

[Sunlight] Thorns and roses

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Either take up your axe and strike
like Ali at the gates of Khaybar,
or join these thorns with a rose:
bring your fire to God's light in order that
your fire will disappear in His light,
and all your thorns become roses.

~ ~ ~ ~ ~ ~ ~ ~

Yâ tabar bar gir va mardâneh be-zan
to `Ali-vâr in dar Khaybar be-kon
Yâ be-golbon vasl kon in khâr-râ
vasl kon bâ nâr-e nur-e Yâr-râ
Tâ keh nur-e U kashad nâr-e terâ
vasl-e U golshan konad khâr-e terâ

-- Mathnawi II:1244-1246
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Thursday, June 25, 2009

[Sunlight] Without you -- Quatrain 1513

~

Today, Sunlight offers two interpretations of Quatrain 1513:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

without looking at you
I can not touch the wine
without your hand
I can not win the dice
you are asking me
to dance from afar
without your music
dance will not arrive

--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

There is no wine without You,
no use for the rosary without Your hand.
From afar You order me to dance
bu unless You set the stage and
open the curtain, my Beloved,
how can I dance?

-- Translation by Azima Melita Kolin
and Maryam Mafi
Rumi: Whispers of the Beloved
HarperCollins Publishers Ltd, 1999


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~


------------------------------------

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Wednesday, June 24, 2009

[Sunlight] Without you my heart is shattered -- Ghazal 1462

~


Today Sunlight presents Ghazal (Ode) 1462 – in a poetic version by Jonathan Star, a translation by Azima Melita Kolin and Maryam Mafi, and a translation by A.J. Arberry:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"I Am a Painter"

I am a painter,
Painting pictures all the time,
Yet when I set them near your beauty
I want to throw them all away.

I am a sculptor, carving images
and filling each with life,
Yet when I compare these with your beauty
I want to dump them in a fire.

O bringer of sweet wine,
Enemy of the sober,
You have laid waste to
every house I ever built!

My soul has merged with yours -
Water into water, wine into wine.
Now there is only love
and the scent of your rose perfume.

Every drop of my blood calls out,
"Dye me with the color of your love.
Make me the jewel of your affection."

In this house of water and clay
my heart is in ruins.
O Beloved, don't leave this house
else it will crumble to the ground.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved "
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~

I am a sculptor
I carve new shapes and forms each day
but when I see you they all melt.

I am a painter
I create images and bring them to life
but when I see you they all vanish.

Who are you my Friend
the promised lover or the deceitful enemy?
You ruin everything I build.
My soul has sprung from yours and
it carries the scent of your perfume.
But without you my heart is shattered,
please, come back or let me leave
this lonely world.

-- Rumi: Hidden Music
Translated by Azima Melita Kolin
and Maryam Mafi
HarperCollins Publishers Ltd, 2001

~~~~~~~~~~~~~~~~~~~~~

I am a painter, a picture-maker, every moment I fashion an
idol, then before you I melt away all the idols,
I raise up a hundred images and mingle them with spirit;
when I see your image, I cast them in the fire.
You are the vintner's saki or the enemy of the sober, or the
one who lays waste every house I build.
Over you the soul is poured forth, with you it is mingled; since
the soul has the perfume of you, I will cherish the soul.
Every drop of blood that flows out of me says to your dust, "I
am one in colour with your love, I am the playmate of your affection."
In the house of water and clay this heart without you is
desolate; either enter the house, O soul, or I will abandon the
house.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 1"
The University of Chicago Press, 1968

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Tuesday, June 23, 2009

[Sunlight] God's beggars

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

A shaykh would go about, with a basket in hand, saying,
"Give something for God's sake, if He prompts you to be generous."
His inner experiences were higher than the Footstool*
and the Throne** of God;
his outer business was to cry,
"Something for God's sake, something for God's sake!"
The prophets, every one, ply this same trade:
the people to whom they are sent are really destitute,
yet the prophets practice begging,
"Lend to God, lend to God"*** persevering in the absurdity, "Help God!"
The shaykh goes from door to door,
while spiritually a hundred doors are open to him,
because his begging is for God's sake,
not for the sake of satisfying his own need.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Shaykh bar mi gasht va zanbili be-dast
"Shay' lillâh khvâjeh tawfiqiyet hast"
Bartar az Korsi* o `Arsh** asrâr-e u
"Shay' lillâh, shay' lillâh" kâr-e u
Anbiyâ har yek hamin fann mi zanand
khalq mofles gedyeh ishân mi konand
"Aqridu Allâh, Aqridu Allâh"*** mi zanand
bâz-gun bar "unsuru Allâh" mi tanand
Dar pah dar in shaykh mi ârad niyâz
bar falak sad dar barâ-ye shaykh bâz
K-ân gadâ'i kân beh-jedd mi kard u
bahr-e Yazdân bud nah az bahr-e golu

-- Mathnawi V: 2698-2703
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

*al-Kursi: the realm of the command to good and the prohibition of evil.
**al-`Arsh: the realm of the Divine Names.
***Qur'ân, al-Hadid, 11

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Monday, June 22, 2009

[Sunlight] The Blocked Road – Ghazal 1837

~

Here, Sunlight offers Ghazal (Ode)1837, from Rumi's "Diwan-e
Shams" ("The Collection of Shams"), as a poetic version by Coleman
Barks, and in translation by A.J. Arberry:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"The Blocked Road"

I wish I knew what you wanted.
You block the road and won't give me rest.
You pull my lead-rope one way, then the other.
You act cold, my darling!
Do you hear what I say?

Will this night of talking ever end?
Why am I still embarrassed and timid
about you? You are thousands.
You are one.
Quiet, but most articulate.

Your name is Spring.
Your name is wine.
Your name is the nausea
that comes from wine!

You are my doubting
and the lightpoints
in my eyes.

You are every image, and yet
I'm homesick for you.

Can I get there?
Where the deer pounces on the lion,
where the one I'm after's
after me?

This drum and these words keep pounding!
Let them both smash through their coverings
into silence.

-- Version by Coleman Barks,
from a translation by A.J. Arberry
"Like This"
Maypop, 1990

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Lord, would that I knew what is the desire of my Beloved; He
has barred my road of escape, robbed me of my heart and my
repose.
Lord, would that I knew whither He is dragging me, to what
purpose He is dragging my toggle in every direction.
Lord, would that I knew why He is stonyhearted, that loving
King of mine, my long-suffering Darling.
Lord, would that I knew whether my sighing and my clamor,
"My Lord and my defense!" – will reach my Beloved at all.
Lord, would that I knew where this will end; Lord, this my
night of writing is very long.
Lord, what is this ferment of mine, all this bashfulness of
mine? – Seeing that you are mine, you are at once my one and my
thousand.
Your love is always both silent and eloquent before the image
of my eye, my sustenance and my fate!
Now I call him quarry, now I call him spring, now I nickname
him wine, now my crop sickness.
He is my unbelief and faith, my light-beholding eye, that of
mine and this of mine – I cannot escape from him.
No more patience has remained for me, nor sleep, nor tears
nor wrath; Lord, how long will he raid all the four of mine?
Where is the house of water and clay, compared with that of
soul and heart? Lord, my sole desire has become my hometown
and habitation*.
This heart is banished from the town, stuck in dark mire,
lamenting, "O God, where is my family and retinue?"
Lord, if only I might reach my city and behold the companion
of my Palace, and all that city of my friend!
Gone then my hard road, the heavy load from my back; my
long-suffering Darling would come, carrying off my load.
My lion-catching deer would drink to the full of my milk, he
whose quarry I am would have become my quarry.
Black-faced night is then not the mate and consort of my day;
stonyhearted autumn follows not in the wake of my springtide.
Will you not be silent? How long will you beat this drum?
Alas, my veiled lip, that you have become veil-rending!

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

*"The house of water and clay" symbolizes the human body where
the soul, coming from a spiritual land, must sojourn and the
original abode back to which it wishes to fly.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Friday, June 19, 2009

[Sunlight] Uprooting the previous joy

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

If the thought of sorrow spoils your joy, yet it prepares
you for joy.
Sorrow sweeps the house fiercely, emptying it of
everything, then, coming from the Source of goodness,
a new joy enters.
Sorrow chases away the withered leaves in the heart,
then new green leaves can grow.
Sorrow uproots the previous joy, then a new delight
springs from beyond.

-- Mathnawi V, 3678/3681
Translated by Muriel Maufroy
Breathing Truth - Quotations from Jalaluddin Rumi
Sanyar Press - London, 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Thursday, June 18, 2009

[Sunlight] This world is a game

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

In this world you have become clothed and rich,
but when you come out of this world, how will you be?
Learn a trade that will earn you forgiveness.
In the world beyond there's also traffic and trade.
Beside those earnings, this world is just play.
As children embrace in fantasy intercourse,
or set up a candy shop, this world is a game.
Night falls, and the child
comes home hungry, without his friends.

~ ~ ~ ~ ~ ~ ~ ~

Dar jahân pushideh gashti va ghani
pisheh-'i âmuz k-andar âkherat
andar âyad dakhl-e kasb-e maghferat
Ân jahân shahrist por bâzâr o kasb
tâ na-pendâri keh kasb ast la`b-e kudakân
Hamcho ân tefli keh bar tefli tanad
shakl-e sohbat kon mesâsi mi-konad
Kudakân sâzand dar bâzi dokkân
sud na-bovad joz keh ta`bir-e zamân
Shab shavad dar khâneh âyad goresneh
kudakân rafteh be-mândeh yek taneh

-- Mathnawi II: 2593-2599
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Wednesday, June 17, 2009

[Sunlight] Champions in nonexistence -- Ghazal 1601

~


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Once again we have left our heart, intellect, and
spirit behind - the Friend has come into the midst and we
have disappeared.
We have turned back from annihilation and become
woven into subsistence; we have found the Traceless and
thrown away all traces.
Stirring up dust from the ocean and smoke from
the nine spheres, we have discarded Time, the earth, and
the heavens.
Beware, the drunkards have come! Clear the way! - no
I said that wrong, for we have been delivered from the way and
the travelers.
The spirit's fire has lifted its head from the body's
earth; the heart began to shout, and like a shout, we rose up.
Let us speak less, for if we speak, few understand. Pour
more wine, for we have entered the ranks of the self-deniers!
Existence is for women - the work of men is nonexistence.
Thanks be to God, for we have risen as champions in nonexistence!

-- Ghazal (Ode) 1601
Translation by Professor William C. Chittick*
"The Sufi Path of Love"
SUNY Press, Albany, 1983

*William C. Chittick, Ph.D. (University of Tehran, 1974) is Professor of
Comparative Studies at State University of New York, Stony Brook. He has
published numerous books, among them, Imaginal Worlds: Ibn al-'Arabi and
the Problem of Religious Diversity; Faith and Practice of Islam: Three
Thirteenth Century Sufi Texts; The Sufi Path of Knowledge: Ibn al-'Arabi's
Metaphysics of Imagination; The Sufi Path of Love: The Spiritual Teachings of
Rumi; and A Shi'ite Anthology, all published by SUNY Press.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Tuesday, June 16, 2009

[Sunlight] Fix your eye on the holder, not on that which is held

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The spirit is like an ant, and the body like a grain of wheat
which the ant carries to and fro continually.
The ant knows that the grains of which it has taken charge
will change and become assimilated.
One ant picks up a grain of barley on the road;
another ant picks up a grain of wheat and runs away.
The barley doesn't hurry to the wheat,
but the ant comes to the ant, yes it does.
The going of the barley to the wheat is merely consequential:
it's the ant that returns to its own kind.
Don't say, "Why did the wheat go to the barley?"
Fix your eye on the holder, not on that which is held.
As when a black ant moves along on a black felt cloth:
the ant is hidden from view; only the grain is visible on its way.
But Reason says: "Look well to your eye:
when does a grain ever move along without a carrier?"

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Jân cho mur va tan cho dâneh-ye gandomi
mi keshânad su be-suvish har dami
Mur dânad k-ân hobub-e mortahan
mostahil o jens-e man khvâhad shodan
n yeki muri gereft az râh jaw
mur-e digar gandomi be-gereft o daw
Jaw su-e gandom na-mi tâzad vali
mur su-ye mur mi âyad bali
Raftan-e jaw su-ye gandom tâbe`ast
mur-râ bin keh be-jensesh râje`ast
To ma-gu "Gandom cherâ shod su-ye jaw"
cheshm-râ bar khasm neh ni bar geraw
Mur-e asvad bar sar-e lebd-e siyâh
mur penhân dâneh paydâ pish-e râh
`Aql guyad "Cheshm-râ niku negar
dâneh hargez kay ravad bi dâneh-bar"

-- Mathnawi VI: 2955-2962
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Monday, June 15, 2009

[Sunlight] A Green-Winged Longing -- Ghazal 1713

~

Today, Sunlight offers Ghazal (Ode) number 1713, from Rumi's
"Diwan-e Shams" - "The Collection of Shams" -- in poetic versions by
Coleman Barks and Jonathan Star, accompanied by the translation by
A.J. Arberry upon which Barks based his version:


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"A Green-Winged Longing"

This world of two gardens, and both so beautiful.
This world, a street where a funeral is passing.
Let us rise together and leave "this world,"

as water goes bowing down itself to the ocean.
From gardens to the gardener, from grieving
to wedding feast. We tremble like leaves

about to let go. There's no avoiding pain,
or feeling exiled, or the taste of dust.

But also we have a green-winged longing
for the sweetness of the Friend.

These forms are evidence of what
cannot be shown. Here's how it is

to go into that: rain that's been leaking
into the house decides to use the downspout.

The bent bowstring straining at our throats
releases and becomes the arrow!

Mice quivering in fear of the housecat suddenly
change to half-grown lion cubs, afraid of nothing.

So let's begin the journey home,
with love and compassion for guides,
and grace protecting. Let your soul turn

into an empty mirror that passionately wants
to reflect Joseph. Hand him your present.

Now let silence speak, and as that
gift begins, we'll start out.

-- Version by Coleman Barks
(from a translation by John Moyne)
"Say I Am You"
Maypop, 1994

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Lovers of truth - rise up!
Let us go toward heaven.
We have seen enough of this world,
it's time to see another . . . .

No, no - don't stop here.
The gardens may flow with beauty
But let us go to the Gardener Himself.

Let us go,
bowing to the ocean
like a raging torrent.
Let us go,
riding upon the foaming waters
of the sea.

Let us travel from this desert of
hunger and tears
to the feast of newlyweds.
Let us change our expression
from one of saffron
to the blossoms of the Judas tree.

Our hearts beat fast.
We tremble like leaves about to fall.
Let us become the immovable mountain.

There is no escape from pain for one in exile;
There is no escape from dust
for one who lives in a dustbowl.
Let us be like the birds of paradise,
that fly about drinking sweet water.

We are surrounded by the forms
of a formless creator.
Enough with these forms!
Let us go to the Formless One.

Love is our steady guide
on this road full of hardships.
Even if the king offers you his protection,
it is better
to travel with the caravan.

We are the rain that falls upon
a leaky roof -

Let us miss the holes
and fall smoothly down the spout.

We are crooked bows
with strings that run from our head to our toes;
Soon we will be straight,
like an arrow in flight.

We run like mice when we see a cat -
Yet we are the lion's roar.
Let us become that Lion.

Let our souls
mirror the love of our Master.
Let us go before Him
with a handful of gifts.

Now let us be silent
So that the Giver of Speech may speak.
Let us be silent
So we can hear Him calling us
secretly in the night.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved "
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Rise, lovers, that we may go towards heaven; we have seen
this world, so let us go to that world.
No, no, for though these two gardens are beautiful and fair,
let us pass beyond these two, and go to that Gardener.
Let us go prostrating to the sea like a torrent, then let us go
foaming upon the face of the sea.
Let us journey from this street of mourning to the wedding
feast, let us go from this saffron face to the face of the Judas
tree blossom.*
Trembling like a leaf and twig from fear of falling, our hearts
are throbbing; let us go to the Abode of Security.
There is no escape from pain, since we are in exile, and there
is no escape from dust, seeing that we are going to a dustbowl.
Like parrots green of wing and with fine pinions, let us be-
come sugar-gatherers and go to the sugar-bed.
These forms are signs of the signless fashioner; hidden from
the evil eye, come, let us go to the signless.
It is a road full of tribulation, but love is the guide, giving us
instruction how we should go thereon;
Though the shadow of the king's grace surely Protects, yet it
is better that on that road we go with the caravan.
We are like rain falling on a leaky roof; let us spring from the
leak and go by that waterspout.
We are crooked as a bow, for the string is in our own throats;
when we become straight, then we will go like an arrow from
the bow.
We cower like mice in the house because of the cats; if we are
lion's whelps, let us go to that Lion.
Let us make our soul a mirror in passion for a Joseph; let us go
before Joseph's beauty with a present.
Let us be silent, that the giver of speech may say this; even as
he shall say, so let us go.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

* "Street of mourning": the world, which has been called by many
similar names, such as "the infidel's paradise," and symbolized by
the false dawn, a carcass, a bath-stove, and a tomb. (Cf. "World"
in Nicholson's index to Mathnawi.)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Friday, June 12, 2009

[Sunlight] Work on perfecting yourself

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

When Satan sees, to the left or right, anyone who is perfect,
he becomes ill with envy,
for every miserable wretch whose stack has been burnt
is unwilling that anyone else's candle should be lighted.
Pay attention, work on perfecting yourself,
so that the perfection of others may not grieve you.
Beg of God the removal of envy,
that God may deliver you from externals,
and bestow upon you an inward occupation,
which will absorb you
so that your attention is not drawn outward.

~ ~ ~ ~ ~ ~ ~ ~ ~

Harkeh-râ did u kamâl az chap o râst
az hasad qawlanjesh âmad dard khâst
Zânkeh har badbakht-e kharman sukhteh
mi na-khvâhad shama`-e kas afrukhteh
Hin kamâli dast âvor tâ tavahhom
az kamâl-e digarân na-fati be-ghamm
Az Khodâ mi-khvâh daf`-e in hasad
tâ Khodâyet vâ rahânad az jasad
Mar to-râ mashghuliyi bakhshad darun
keh na-pardâzi az ân su-ye berun

-- Mathnawi IV:2678-2682
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Thursday, June 11, 2009

[Sunlight] Spinning with your love -- Quatrain 1118

~

Today, Sunlight offers an interpretation of Quatrain 1118:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

I am filled with splendor,
spinning with your love.

It looks like I'm spinning around you,
but no – I'm spinning around myself!

-- Version by Jonathan Star and Shahram Shiva
A Garden Beyond Paradise
Bantam Books, 1992

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Wednesday, June 10, 2009

[Sunlight] Bring me the last cup -- Ghazal 1045

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

come on darling
pass me one more cup
bestow on my soul
tranquility once more

and do it now
today is my turn
i can wait no more
for the unknown tomorrow

if you have as my share
even a small trace of grace
give it to me now
don't make me wait

let me go free
help me to break out
from this new trap
i've fallen into again

don't hand me over
to the monster of my thoughts
my thoughts are another trap
another waiting vampire

take my only belongings
take them to the pawn shop
pledge them once more and
bring me the last cup

-- Ode (Ghazal) 1045
Translated by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, Los Angeles, 1994

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


------------------------------------

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Tuesday, June 09, 2009

[Sunlight] Thought is a gnat

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Everyone is overridden by thoughts;
that's why they have so much heartache and sorrow.
At times I give myself up to thought purposefully;
but when I choose,
I spring up from those under its sway.
I am like a high-flying bird,
and thought is a gnat:
how should a gnat overpower me?

~ ~ ~ ~ ~ ~ ~ ~ ~

Jomleh-ye khalqân sokhreh-ye andisheh-'and
z-ân sabab khasteh-del o ghamm pisheh-'and
Qâsedan khvod-râ beh-andisheh deham
chon be-khvâham az miyâneshân bar jaham
Man cho morgh-e awjam andisheh magas
kay bovad bar man magas-râ dast-ras

-- Mathnawi II:3559-3561
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Monday, June 08, 2009

[Sunlight] These Decisions

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

These Decisions

The old argument continues about fate and free will with
the king and his advisors

talking. The king rebuts their contention that all actions
are predestined. "But

surely we must be responsible for what we do! Why else
would Adam admit guilt?

Rather, he would have used Satan's answer, You led me
astray. Adam did have a

choice." Yet somehow both are true, destiny and free will.
We vacillate between

journeys. Shall we go to Mosul for trade or Babylon to
learn occult science?

These decisions are real. One person drinks a lot of wine.
Does someone else wake up

nauseated? When you work all day, you get the wages. A
child born from your soul

and body holds on to your legs. When has it been otherwise?
And if the consequences fail

to show up here, be sure they have taken form in the unseen.

-- Mathnawi VI: 403-20
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Friday, June 05, 2009

[Sunlight] The soul doesn’t remember its ancient home

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
No wonder the soul doesn't remember its ancient home,
its original dwelling and place of birth,
since the sleep of this world covers it as clouds hide the stars.
It has walked through so many cities,
and the dust hasn't yet been wiped from its perception.
It hasn't yet worked to purify its heart and behold the past,
that its heart might peek from the aperture of mystery
and see its beginning with open eyes.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Cheh `ajab gar ruh mawten-hâ-ye khvish
keh bodastesh maskan o milâd-e pish
Mi niyâyad yâd kin donyâ cho khvâb
mi feru pushad cho akhtar-râ sahâb
Khâsseh chandin shahr-hâ-râ kufteh
gard-hâ az darak-e u nâ-rufteh
Ejtehâd-e garm nâ kardeh keh tâ
del shavad sâf o be-binad mâ jarâ
Sar berun ârad delesh az bakhsh-e râz
avval o âkher be-binad cheshm-e bâz

-- Mathnawi IV: 3632-3636
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Thursday, June 04, 2009

[Sunlight] Throw away your intellect

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Do not remain a man of intellect among the lovers,
especially if you love that sweet-faced Beloved.
May the men of intellect stay far from the lovers,
may the smell of dung stay far from the east wind!
If a man of intellect should enter, tell him the way
is blocked; but if a lover should come, extend him a
hundred welcomes!
By the time intellect has deliberated and reflected,
love has flown to the seventh heaven.
By the time intellect has found a camel for the
hajj, love has circled the Kaaba.
Love has come and covered my mouth: "Throw
away your poetry and come to the stars!"

--Ode 182
Translation by William C. Chittick
The Sufi Path of Love - The Spiritual Teachings of Rumi
State University of New York Press, Albany, 1983

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Wednesday, June 03, 2009

[Sunlight] Behind the face of anger

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

When you see the face of anger
look behind it
and you will see the face of pride.
Bring anger and pride
under your feet, turn them into a ladder
and climb higher.
There is no peace until you become
their master.
Let go of anger, it may taste sweet
but it kills.
Don't become its victim
you need humility to climb to freedom.

-- Ghazal (Ode) 2197
Translated by Azima Melita Kolin
and Maryam Mafi
Rumi: Hidden Music
HarperCollins Publishers Ltd, 2001


~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


------------------------------------

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Tuesday, June 02, 2009

[Sunlight] On Resurrection Day

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

On Resurrection Day God will ask,
"During this reprieve I granted you,
what have you produced for Me?
Through what work have you reached your life's end?
Your food and your strength, for what have they been consumed?
Where have you dimmed the luster of your eye?
Where have you dissipated your five senses?
You have expended eyes and ears and intellect
and the pure celestial substances;
what have you purchased from the earth?
I gave you hands and feet as spade and mattock
for tilling the soil of good works;
when did they by themselves become existent?"

~~~~~~~~~~~~~~~~~~~~~~

Haqq hami guyad "Cheh âvordi Me-râ
andarin mohlet keh dâdam Man to-râ
`Omr-e khvod-râ dar cheh pâyân bordeh-'i
qut o quvat dar cheh fâni kardeh
Gawhar-e dideh kojâ farsudeh-'i
panj hess-râ dar kojâ pâludeh-'i
Cheshm o gush o hush o gawhar-hâ-ye `Arsh
kharj kardi cheh kharidi to ze farsh
Dast o pâ dâdamet chon bil o kaland
Man be-bakhshidam ze khvod ân kay shodand"

-- Mathnawi III: 2149-2153
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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Monday, June 01, 2009

[Sunlight] "Refuge with so loving a Friend" -- Ode 3051

~

Today, Sunlight offers five presentations of Rumi's Ghazal (Ode)
3051 --- two versions by Coleman Barks (an earlier one, based on
Arberry's translation, and a later one, based on a translation by
Nevit Ergin, whose own translations are second-generation, as Ergin
works from a Turkish translation, not from the original Persian); a
version from Jonathan Star; and translations by Arberry and
Nicholson, with notes.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

How did you get away?
You were the pet falcon of an old woman.
Did you hear the falcon-drum?
You were a drunken songbird put in with owls.
Did you smell the odor of a garden?
You got tired of sour fermenting
and left the tavern.

You went like an arrow to the target
from the bow of time and place.
The man who stays at the cemetery pointed the way,
but you didn't go.
You became light and gave up wanting to be famous.
You don't worry about what you're going to eat,
so why buy an engraved belt?

I've heard of living at the center, but what about
leaving the center of the center?
Flying toward thankfulness, you become
the rare bird with one wing made of fear,
and one of hope. In autumn,
a rose crawling along the ground in the cold wind.
Rain on the roof runs down and out by the spout
as fast as it can.

Talking is pain. Lie down and rest,
now that you've found a friend to be with.

-- Version by Coleman Barks (from the
translation by A.J. Arberry)
"These Branching Moments"
Copper Beech Press, 1988

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"Autumn Rose Elegy"

You've gone to the secret world.
Which way is it? You broke the cage

and flew. You heard the drum that
calls you home. You left this hu-

miliating shelf, this disorienting
desert where we're given wrong

directions. What use now a crown?
You've become the sun. No need for

a belt: you've slipped out of your
waist! I have heard that near the

end you were eyes looking at soul.
No looking now. You live inside

the soul. You're the strange autumn
rose that led the winter wind in

by withering. You're rain soaking
eveywhere from cloud to ground. No

bother of talking. Flowing silence
and sweet sleep beside the Friend.

-- Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Gone to the Unseen

At last you have departed and gone to the Unseen.
What marvelous route did you take from this world?

Beating your wings and feathers,
you broke free from this cage.
Rising up to the sky
you attained the world of the soul.
You were a prized falcon trapped by an Old Woman.
Then you heard the drummer's call
and flew beyond space and time.

As a lovesick nightingale, you flew among the owls.
Then came the scent of the rosegarden
and you flew off to meet the Rose.

The wine of this fleeting world
caused your head to ache.
Finally you joined the tavern of Eternity.
Like an arrow, you sped from the bow
and went straight for the bull's eye of bliss.

This phantom world gave you false signs
But you turned from the illusion
and journeyed to the land of truth.

You are now the Sun -
what need have you for a crown?
You have vanished from this world -
what need have you to tie your robe?

I've heard that you can barely see your soul.
But why look at all? -
yours is now the Soul of Souls!

O heart, what a wonderful bird you are.
Seeking divine heights,
Flapping your wings,
you smashed the pointed spears of your enemy.

The flowers flee from Autumn, but not you -
You are the fearless rose
that grows amidst the freezing wind.

Pouring down like the rain of heaven
you fell upon the rooftop of this world.
Then you ran in every direction
and escaped through the drain spout . . .

Now the words are over
and the pain they bring is gone.
Now you have gone to rest
in the arms of the Beloved.

-- Version by Jonathan Star
"Rumi - In the Arms of the Beloved"
Jeremy P. Tarcher/Putnam, New York 1997

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Finally you have broken away and departed into the Unseen;
I wonder, I wonder-- by which way did you depart from the world?
You beat your feathers and wings mightily and broke your
cage; you took the air and departed towards the spiritual world.
You were a special falcon in captivity to an old woman; when
you heard the falcon-drum, you departed to the placeless.*
You were a drunken nightingale amongst owls; the scent of
the rose garden arrived, you departed to the rose garden.
You suffered much crop sickness from this sour ferment;
finally you departed to the eternal tavern.
You went straight as an arrow to the target of bliss; you flew
to that target and departed from this bow.
This world like a ghoul gave you false clues; you took no heed
of the clue and departed to the clueless.
Since you have become the sun, what have you to do with a
crown? Since you have departed from the middle, why do you
seek a belt?
I have heard tell of gazing on the soul when the eyes are
extinguished; why do you gaze on the soul, since you have departed
to the soul of soul?
O heart, what a rare bird you are, that in hunting for the All-
Grateful you departed towards the lance with two wings like a
shield.**
The rose flees from autumn; ah, what a bold rose you are, that
you went creeping along before the autumn wind.
Like rain from heaven on the roof of the earthly world you
ran in every direction and departed by the spout.
Be silent, suffer not the anguish of speech; sleep on, for you
have departed into the shelter of such a loving friend.

-- Translation by A. J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1991

Arberry's notes:

*The story of a white falcon whose beak and claws were cut by
a "wicked old woman" is told in the Mathnawi 2: 265-325. The falcon
typifies the human soul who has been separated from its divine
origin. The "falcon-drum": according to Nicholson's note on the Divan
(16:3), "When the huntsman wishes to call his bird back, he beats a
drum: the hawk, having an affection for the drum, returns speedily."

**"Shikur-e shakur" if applied to God means "in the search of or
hunting for one who is All-Graceful and rewards well His servants."
Nicholson, on the authority of one line from Sa'di's "Bustan,"
suggests that "the two wings like a shield" are hope and fear, since
the Sufis believe that "fear and hope for man are like the two wings
of a bird." Cf. Nicholson's note on this poet, verse 10.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

XLVIII

At last thou hast departed and gone to the Unseen;
'Tis marvellous by what way thou wentest from the
world.
Thou didst strongly shake thy wings and feathers, and
having broken thy cage
Didst take to the air and journey towards the world of
soul.
Thou wert a favourite falcon, kept in captivity by an
old woman:*
When thou heard'st the falcon-drum* thou didst fly away
into the Void.
Thou wert a love-lorn nightingale among owls:*
The scent of the rose-garden reached thee, and thou
didst go to the rose-garden.
Thou didst suffer sore head-ache from this bitter ferment;*
At last thou wentest to the tavern of Eternity.*
Straight as an arrow thou didst make for the mark of
bliss;
Thou didst speed like an arrow to that mark from this
bow.
The world gave thee false clues, like a ghoul:
Thou took'st no heed of the clue, but wentest to that
which is without a clue.
Since thou art now the sun, why dost thou wear a tiara,*
Why seek a girdle, since thou art gone from the middle?*
I have heard that thou art gazing with distorted eyes*
upon thy soul:*
Why dost thou gaze on thy soul, since thou art gone
to the soul of Soul?
O heart, what a wondrous bird art thou, that in chase
of divine rewards*
Thou didst fly with two wings to the spear-point*, like
a shield!
The rose flees from autumnO what a fearless rose
art thou
Who didst go loitering along in the presence of the
autumn wind!*
Falling like rain from heaven upon the roof of the
terrestrial world
Thou didst run in every direction till thou didst escape
by the conduit.
Be silent and free from* the pain of speech:* do not
slumber,*
Since thou hast taken refuge with so loving a Friend.

-- 220.4 ("Lachnau Edition of the Divani Shamsi
Tabriz)
"Selected Poems from the Divani Shamsi Tabriz"
Edited and translated by Reynold A. Nicholson
Cambridge, At the University Press, 1898, 1952

Nicholson's Notes:

* "Thou wert a favourite falcon"--the story of the 'white falcon,'
whose beak and claws were cut by a 'vile old woman ' is told
in the Masnavi', 362. 18 seq.; Whinfield's Masnavi', p. 203.
We often meet with this comparison of the soul to a bird.
* "falcon-drum" is used to startle water-fowl, which, as they fly
into the air, are attacked by a hawk (Bahari Ajam'). According
to a gloss on the Masnavi' "when the huntsman wishes to call
his bird back, he beats a drum: the hawk, having an affection for
the drum, returns speedily". According to Kaempfer (Amoenitates
Exoticae,'p. 743 seq.), the falcon-drum is carried by kings and
nobles on the left side of their saddles.
* "love-lorn nightingale among owls"--I cannot find this in the
Masnavi.' But cf. the tale of the Falcon and the Owls (ibid.
126. 13; Whinfield's .'Masnavi', p. 76).
* "Thou didst suffer sore head-ache from this bitter ferment" --
the celestial Rose and Wine, unlike their counterfeits on earth,
are wholly free from defect: which in Not-being.
* "tavern of Eternity" --the tavern signifies God. Cf.
Gulshani Raz,' 839 seq.
* "Since thou art now the sun, why dost thou wear a tiara" --
"the sun" refers to Shamsi Tabriz. He who is eternally glorified
by union with the source of all light, desires no earthly crown.
* "middle" -- one meaning of "the middle" is 'waist.' To be
gone from the middle = e media abire (to die).
* "distorted eyes" -- obliquis oculis, enviously.
* "gazing . . .upon thy soul" --you look back with regret on the
life of your individual soul, which is now exalted above life.
* "in chase of divine rewards" --cf. the saying, 'I went forth to
seek the bounty of God. Shakur', as applied to God, means
'requital,' recompense.' God, the Giver of rewards, is a possible
reading.
* "with two wings" --i.e. with hope and fear.
* "Thou didst fly . . . to the spear-point" --this strange metaphor
may perhaps allude to the sport of hunting the antelope with
hawks. 'The buck is seldom taken. The Arabs, are, indeed, afraid
to fly their hawks at the latter, as these fine birds, in pouncing,
frequently impale themselves on its sharp horns' (Malcolm,
'Sketches of Persia,' p.54).
* "loitering along in the presence of the autumn wind"--all things
tremble and flee before the wind of death; only the soul, conscious
of immortality, remains unmoved and triumphant.
* "Be silent . . . from" --Do not speak.
* "the pain of speech"--speech is finite, silence infinite.
* "do not slumber"--the soul, waking from the dark night of the
world, enjoys eternal day in the bosom of God. Our birth is but
a sleep and a forgetting.'

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~

------------------------------------

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