Friday, December 17, 2010

[Sunlight] A short vacation for Sunlight

Dear Sunlight Subscribers

The Sunlight list will be on vacation for the next two weeks. The posts will resume on January 3rd. Thanks for your continued interest in receiving these messages. It's a pleasure to share Rumi's wisdom with you.

We wish you all peace for the holidays and the coming new year.


The Sunlight Moderators


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[Sunlight] Is there a window from heart to heart?

~

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

Is there a window from heart to heart?
After all, the shaykh sees your thoughts
as if through a window.

~ ~ ~ ~ ~ ~ ~

Guyi panhân mi zanam âtesh zaneh
nah be-qalb az qalb bâshad rawzaneh
kher az rawzan be-binad fekr-e to
del govâhi dehad az zekr-e to


--Mathnawi, II:1587-1588
Rumi: Daylight
Version by Camille and Kabir Helminski
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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Thursday, December 16, 2010

[Sunlight] Lost and found -- Ghazal 2565

~

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

your sudden journey
from our city
my beloved
filled you with sweetness
and left me in the dark

you went along
with your own sweetheart
the one for whom
every soul is ready
to leave the body and fly

it was that spectrum
the one who came
first as a light
brightened your path
then took you away in limelight

you were ready
happy to leave this lowly earth
while filled with ecstasy
you flew away with rapture
to the ultimate and beyond

now that you're gone
you've forever found
the ultimate paradise
free from bread
free from bread givers

now you are
like a pure soul
like a dream
every moment
taking a new form

send me some words
of your tender journey
my beloved and
if you don't
i know for sure
you're forever immersed
like a precious pearl
in the endless sea

-- Ghazal 2565 from the Diwan-e Shams
Translation by Nader Khalili.
"Rumi, Fountain of Fire"
Cal-Earth Press, 1995

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

~

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Wednesday, December 15, 2010

[Sunlight] You made me break them all -- Quatrain 677

~

Today, Sunlight offers an interpretation of Quatrain 677:

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

When I shed tears of blood,
You made me laugh.
When I was gone from this world,
You brought me back.
Now you ask,
What about your promises?
What promises?
You made me break them all.

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

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

~


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Tuesday, December 14, 2010

[Sunlight] There are two kinds of intelligence

~

Sunlight offers the Mathnawi* verses, from Book IV, lines
1960 - 1968, in a version by Coleman Barks, a version by
Camille and Kabir Helminski, a translation by William Chittick,
and in Persian transcription:

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

There are two kinds of intelligence: one acquired,
as a child in school memorizes facts and concepts
from books and from what the teacher says,
collecting information from the traditional sciences
as well as from the new sciences.

With such intelligence you rise in the world.
You get ranked ahead or behind others
in regard to your competence in retaining
information. You stroll with this intelligence
in and out of fields of knowledge, getting always more
marks on your preserving tablets.

There is another kind of tablet,
one already completed and preserved inside you.
A spring overflowing its springbox. A freshness
in the center of the chest. This other intelligence
does not turn yellow or stagnate. It's fluid,
and it doesn't move from outside to inside
through the conduits of plumbing-learning.

This second knowing is a fountainhead
from within you, moving out.

-- Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

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

There are two kinds of intelligence.
One is that acquired by a child at school
from books and teachers, new ideas and memorization.
Your intelligence may become superior to others,
but retaining all that knowledge is a burden.
You who are so busy searching for knowledge
must be a preserving tablet, but the preserved tablet
is the one who has gone beyond all this.
For the other kind of intelligence is the gift of God:
its fountain is deep within the soul.
When the water of God-given knowledge surges from the breast,
it never stagnates or becomes impure.
And if its way to the outside is blocked, what harm is there?
For it flows continually from the house of the heart.
The acquired intelligence is like the conduits
which run into the house from the streets:
if those pipes become blocked, the house is bereft of water.
Seek the fountain within yourself.

-- Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996

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

The intellect is of two kinds: The first is
acquired. You learn it like a boy at school.
From books, teachers, reflection and rote, from
concepts and from excellent and new sciences.
Your intellect becomes greater than that of
others, but you are heavily burdened because of your
acquisition...
The other intellect is a gift of God. Its
fountainhead lies in the midst of the spirit.
When the water of knowledge bubbles up from
the breast, it will never become stagnant, old, or discolored.
If the way to the outside source should become
blocked, there is no reason to worry since the water keeps on
bubbling up from within the house.
The acquired intellect is like a stream led into a
house from outside.
If its way should be blocked, it is helpless. Seek
the fountain from within yourself!

-- Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany 1983

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

`Aql do `aqlast avval maksabi
keh dar âmuzi cho dar maktab sabi
Az ketâb o ustâd o fekr o zekr
az ma`âni vaz `olum-e khub o bekr
`Aql-e to afzun shavad bar digarân
lik to bâshi ze hefz-e ân gerân
Lawh-e hâfez bâshi andar dur o gasht
lawh-e mahfuz ust ku zin dar gozasht
`Aql-e digar bakhshesh-e Yazdân bovad
cheshmeh-ye ân dar miyân-e jân bovad
Chon ze sineh âb-e dânesh jush kard
nah shavad gandeh nah dirineh nah zard
Var rah-e nab`esh bovad basteh cheh ghamm
ku hami jushad ze khâneh dam be-dam
`Aql-e tahsili mesâl-e jui-hâ
kân ravad dar khâneh az kui-hâ
Râh-e âbesh basteh shod shod bi navâ
az darun-e khvishetan ju cheshmeh-râ

-- Mathnawi IV:1960-1968
transliteration courtesy of Yahyá Monastra

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

* "The Mathnawi" (also spelled "Masnavi") : the six volume
masterpiece written in Rumi's mature years, consisting of over
25,000 lines of stories and teachings. The term "mathnawi" means
rhymed couplets. -- Sunlight Ed.

~

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Monday, December 13, 2010

[Sunlight] Symbols and Realities -- Ghazal 2449

~

Sunlight offers Ghazal (Ode) 2449, from the Diwan-e Shams, in
versions by Coleman Barks and Kabir Helminski, and in literal
translation by A.J. Arberry:

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

"No Flag"

I used to want buyers for my words.
Now I wish someone would buy me away from words.

I've made a lot of charmingly profound images,
scenes with Abraham, and Abraham's father, Azar,
who was also famous for icons.

I'm so tired of what I've been doing.

Then one image without form came,
and I quit.

Look for someone else to tend the shop.
I'm out of the image-making business.

Finally I know the freedom
of madness.

A random image arrives. I scream,
"Get out!" It disintegrates.

Only love.
Only the holder the flag fits into,
and wind.
No flag.

-- Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

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

"Buy Me From My Words"

Before now I wanted
to be paid for what I said,
but now I need you
to buy me from my words.
The idols I used to carve
charmed everyone. Now I'm drunk
on Abraham and tired of idols.
An idol with no color or scent
ended my whole career.
Find someone else for the job.
A happy madman without a thought,
I have swept the shop clean.
If something enters my mind,
I say, "Leave. You're a distraction."
Whatever is coarse and heavy, I destroy.
Who should be with Layla?
Someone who can be Majnun.
The man holding up this waving flag
actually belongs to the other side.

-- Version by Kabir Helminski
"Love is a Stranger"
Threshold Books, 1993

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

Before this I sought a purchaser for my discourse, and now I
wish of you to buy me from my words.
I have carved idols enough to beguile every person; now I am
drunk with Abraham, I am sated with Azar.*
An idol without color and scent arrived; my hand was put out
of action by him. See another master for the shop of idol-making.
I have cleared the shop of myself, I have thrown away the
idols; having realized the worth of madness, I have become free
of thoughts.
If an image enters my heart I say, "Depart, you who lead
astray!" If it displays grossness, I destroy its composition.
Who is suitable for Leyli? He who becomes Majnun for her.
That man is at the foot of the flag whose soul is on the other side.*

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

Arberry's notes:
*Azar: the father of Abraham was a famous idol-maker.
*The love of Leyli and Majnun is proverbial in Islamic literatures.

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

~

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Friday, December 10, 2010

[Sunlight] The Beautiful attracts the beautiful

~

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

The Beautiful attracts the beautiful.
Know this for sure.
Recite the text, "The good women for the good men."
In this world everything attracts something.
Those of the Fire attract those of the Fire;
those of the Light attract those of the Light.

~ ~ ~ ~ ~ ~ ~

Khub khubi-râ konad jazb in be-dân
"Tayyibât lil-tayyibin" bar vay be-khvân
Dar jahân har chiz chizi jazb kard
garm garmi-râ kashid va sard sard


-- Mathnawi II:80-82
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra


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

~

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Thursday, December 09, 2010

[Sunlight] Only the one who searches – Ghazal 617

~


Today, Ghazal 617 is offered, in a version by Professor Coleman
Barks, along with a recent translation, with footnotes and transliteration, by Dr. Ibrahim Gamard. Sunlight gratefully acknowledges Dr. Gamard's contributions to this community.

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

SOMEONE DIGGING IN THE GROUND

An eye is meant to see things.
The soul is here for its own joy.
A head has one use: for loving a true love.
Legs: to run after.

Love is for vanishing into the sky. The mind,
for learning what men have done and tried to do.
Mysteries are not to be solved. The eye goes blind
when it only wants to see why.

A lover is always accused of something.
But when he finds his love, whatever was lost
in the looking comes back competely changed.
On the way to Mecca, many dangers: thieves,
the blowing sand, only camel's milk to drink.
Still, each pilgrim kisses the black stone there
with pure longing, feeling in the surface
the taste of the lips he wants.

This talk is like stamping new coins. They pile up,
while the real work is done outside
by someone digging in the ground.

-- Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

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

The eye must search for that one* so that it may see an amazing
thing. (And) the soul must search for that one so it may experience
delight and joy.
The head must search for that one so it may be drunk for an idol.*
Or it must search for that one so it may experience hardship for the
beloved's sake.
Love must search for that one so it may fly toward the sky.
(And) the intellect must search for that one so it may find
(spiritual)knowledge and learning.
The secrets and marvels are beyond causes. Any (physical) eye is
veiled, for it may see (only) all the causes.
The lover [on] this Way who becomes disreputable with a hundred
suspicions (upon him)-- when the turn for union* comes, he will
find a hundred [beautiful] names and nicknames.*
It is worthwhile (to travel) through sands and deserts for the
sake of the Pilgrimage (to Mecca). He adapts to [living on] the milk
of camels (and) he suffers the vandalism of the Arab (Beduins).*
[At last] the pilgrim gives a kiss from (his) heart upon the Black
Stone,* so that he may experience the pleasure of (his) lips from the
lips of a Beloved.*
On account of the present coin of the beloved's speech, take care
(and) don't mint* (any) other. For (only) the one who searches may
find the gold mine.

-- From the Dîwân-é Kabîr (also known as "Kulliyat-é
Shams" and "Dîwân-é Shams-é Tabrîz")
of Jalaluddin Rumi
Translated from the Persian by Ibrahim Gamard, 4/15/00
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)

*that one: means Shams-i Tabriz, Rumi's beloved spiritual master.
*drunk for an idol: means spiritual ecstasy caused by being in the
presence of the beloved spiritual master. This is a common
"provocative" metaphor in Persian sufi poetry, since idolatry and
consumption of alcohol are contrary to Islam.
*hardship for the beloved's sake: the lover must suffer rejection
and separation from the beloved in order to become worthy of union.
*union: Although the belief in "unification with God" is heretical in
Islam, Muslim sufis on the path of mystical love have often spoken of
"union with the beloved" to symbolize a kind of spiritual union with a
sufi master (mystical "annihilation" in the master) and to mean a
spiritual state of nearness to God, which is likened to union.
*names and nicknames: a word-play, since "disreputable" [bad-nâm]
literally means "of bad-name." The meaning is that the lover will be
given disgraceful names by the externalists who don't understand
mystical love, but in the end the beloved (meaning the spiritual
master)will bestow names of praise and affectionate nick-names upon
the true spiritual lover.
*the vandalism of the Arab (Beduins): Arab desert tribesmen often
attacked and robbed caravans of pilgrims on their way to Mecca.
*the Black Stone: a black stone (perhaps a meteorite) which is
attached to an outside corner of the Ka'ba in Mecca, Arabia. The
Ka'ba is a cube-shaped temple which was emptied of all idols when
the Prophet Muhammad returned victoriously to Mecca (in the year
630). The ancient sacred Black Stone (which was not an idol) was
kept on the southeast corner, and is believed by Muslims to represent
the "Hand of God" which is to be kissed reverently. To this day,
while most pilgrims are performing the sacred circling of the Ka'ba
(continuously, day and night, every day of the year), there is a
constant "mash" of pilgrims at the southeast corner striving with
intense yearning to reach and kiss the Black Stone-- which is only
possible one at a time.
*a Beloved: means God.
*don't mint: a word-play. "Present coin," is an idiom meaning,
"current," "present." Minting another coin means here, "adding any
words of your own." Rumi's odes often end with a call to silence
and a reminder that Truth and Love are beyond words. The
meaning of this line is that only the one who sincerely and
persistently searches for Love beyond words and
concepts has any hope of finding the source of "gold."

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

chashm az pay-é ân bây-ad tâ chêz-é `ajab bîn-ad
jân az pay-é ân bây-ad tâ `aysh-o Tarab bîn-ad

sar az pay-é ân bây-ad tâ mast-é botê bâsh-ad
yâ az pay-é ân bây-ad k-az yâr ta`ab bîn-ad

`ishq az pay-é ân bây-ad tâ sôy-é falak par-ad
`aql az pay-é ân bây-ad tâ `ilm-o adab bîn-ad

bêrûn-é sabab bâsh-ad asrâr-o `ajâyib-hâ
maHjûb bow-ad chashmê k-ô jomla sabab bîn-ad

`âshiq ke ba-Sad tuhmat bad-nâm shaw-ad în sô
chûn nawbat-é aSl ây-ad Sad nâm-o liqab bîn-ad

arzad ke barây-é Haj dar rêg-o beyâbân-hâ
bâ shîr-é shotor sâz-ad yaghmây-é `arab bin-ad

bar sang-é seyah Hâjî z-ân bôsa zan-ad az del
k-az la`l-é lab-é yârê ô laZat-é lab bîn-ad

bar naqd-é sokhon-é jânâ hîn sikka ma-zan dêgar
k-ân-kas ke Talab dâr-ad ô kân-é Zahab bîn-ad

[meter: XXooXoXX XXooXoXX]

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

~

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

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Wednesday, December 08, 2010

[Sunlight] Two Hundred Jupiters Are Drunk on My Moon -- Ghazal 3296

~

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

Two Hundred Jupiters Are Drunk on My Moon


Two hundred Jupiters are drunk on my Moon.
One blink of his eyes has enchanted
a hundred Samaritans.
His every word blazes with the call, I am the way,
lighting a fire in the belly of every infidel.

The burning flame of his heart
has reached the heavens
and his life-giving spirit has turned the horizon red. . .

O Lion of God, to where are you rushing?
O Great Solomon, your Seal is the crown
of all angels and demons.

O Nimble Soul,
you are moving so fast
that you don't even care to look
at the ones you have just slaughtered.
You hear the screams of the killing-ground
but do not even break your stride to listen!

He looked at me with his dagger-gaze.
I drowned in the waters of his eyes.
Through the scalding pain of non-existence
I am gone, vanished. I have become
Shamsuddin, the Light of Tabriz.

Now I will let Shams tell my story,
for all my words are his.

-- Ghazal (Ode) 3296
Version by Jonathan Star from a
translation by Shahram Shiva
"A Garden Beyond Paradise:
The Mystical Poetry of Rumi"
Bantam Books, 1992

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

~

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

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Tuesday, December 07, 2010

[Sunlight] Speech confuses the sight: be silent

~

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

Carry your baggage toward silence:
when you seek the signs of the Way,
don't make yourself the focus of attention.
The Prophet said, "Know that amid the sea of cares
my Companions are like guiding stars."
Fix your eye on the stars and seek the Way;
speech confuses the sight: be silent.

~ ~ ~ ~ ~ ~ ~ ~

Rakht-hâ-râ su-ye khâmushi keshân
chon neshân juyi ma-kon khvod-râ neshân
Goft Payghambar keh "Dar bahr-e homum
dar dalâlat dân to Yârân-râ nojum"
Cheshm dar estâregân neh rah be-ju
notq tashvish-e nazar bâshad ma-gu

-- Mathnawi VI:1594-1596
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, December 06, 2010

[Sunlight] Playing and Being Played -- Ghazal 1877

~

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

There are no words to explain,
no tongue,
how when that player touches
the strings, it is me playing
and being played,
how existence turns
around this music, how stories
grow from the trunk,
how cup and mouth
swallow each other with the wine,
how a garnet
stone come from nowhere is puzzled
by these miners,
how even if you look for us
hair's breadth by hair's breadth, you'll
not find anything. We're inside
the hair!
How last night a spear struck, how
the lion drips red, how someone pulls
at my robe of tattered patches.
"It's all I have!
Where are your clothes?"
How Shams of Tabriz
lives outside time, how what happens
to me happens there.

-- Ghazal (Ode) 1877
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

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

~

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

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Friday, December 03, 2010

[Sunlight] In prayer continually

~

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

The ritual prayer is five times daily,
but the guide for lovers is the verse,
they who are in prayer continually.*
The headache of intoxication in those heads
isn't relieved by five times, nor by five hundred thousand.
"Visit once a week" is not the ration for lovers;
the soul of sincere lovers has an intense craving to drink.
"Visit once a week" is not the ration for those fish,
since they feel no spiritual joy without the Sea.

~ ~ ~ ~ ~

Panj vaqt âmad namâz o rahnamun
`âsheqân-râ fî salâtin dâ'imûn*
Nah beh-panj ârâm girad ân khomâr
keh dar ân sar-hâst ni pânsad hazâr
Nist "zur ghibban" vazifeh-ye `âsheqân
sakht mostasqist jân-e sâdeqân
Nist "zur ghibban" vazifeh-ye mâhiyân
zânkeh bi Daryâ na-dârand ons-e jân

*al-Ma`ârij, 23

-- Mathnawi VI:2669-2670
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Thursday, December 02, 2010

[Sunlight] Oh heart, be patient -- Ghazal 2641

~

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

"The Ninth Month"

You watch the sensuous movements of the veil.
Do you know there's a Chinese girl behind it
whose face you can't see?

You see a reflection of the real moon
in all the stones that lie at your feet.

You're a leaf scattered by an invisible wind.
Don't you know something's moving you?

Unless some thought stirs that wind, you don't stir.
If the wind isn't still, you're not.

Constellations, planets, your inmost states
are like camels in a row. You're the last.

Curl up and drink in the blood
like a child in heaven's womb.

You feel a pain in the sphere of your heart,
but when you lift your head it's gone.

Your ninth month is Shams' face,
you, who have been trusted with the secret of both worlds.

O heart, be patient in this blood
until the ninth month.

-- Ode 2641*
Version by Kabir Helminski
Love is a Stranger
Threshold Books, 1993

*Incorrectly cited as Ode 337 in this book.

~ ~ ~ ~ ~ ~ ~ ~ ~

I grant that you do not see the face of the Chinese girl; do
you not see the moving of this veil proceeds from her moving?
Through the luster of that moon which is hidden in the skies,
you have seen a hundred moons in earthly particles.
O leaf, scattered in the contrary wind, if you do not see the
wind, do you not see that you are so?
If the wind is not stirred by thought, you do not stir; and if that
wind does not sit still, you do not sit still.
The empyrean, heaven and spirit in this revolution of states
are camels in file, and you are the hindermost.
Move upon yourself and drink of this blood, for in the womb
of heaven you are a fetus-child.
In the sphere of your heart suddenly a pain arises; if you raise
your head from the sphere, you know that you are not this.
Your ninth month is the face of Shams-al-Haqq Tabriz, O you
who are the trustee of the trust of both worlds.
O heart, be patient in this blood until the ninth month; you are
that month [moon], O king, for you are Shams-al-Haqq va Din.

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

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

~

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

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Wednesday, December 01, 2010

[Sunlight] "A World Inside This World" -- Ghazal 3401

~

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

"A World Inside This World"

There is another world inside this one -
no words can describe it.
There is living, but no fear of death;
There is Spring, but never a turn to Autumn.
There are legends and stories
coming from the walls and ceilings.
Even the rocks and trees recite poetry.

Here an owl becomes a peacock,
A wold becomes a beautiful shepherd.
To change the scenery, change your mood;
To move around, just will it.

Stand for a moment
And look at a desert of thorns -
it becomes a flowery garden.
See that boulder on the ground?
It moves, and a mine of rubies appears.
Wash you hands and face
in the waters of this place -
The cooks have prepared a great feast!

Here all beings give birth to angels.
When they see me ascending to the heavens
every corpse springs back to life.

I have seen many kinds of trees
growing from the Earth,
But who has ever seen the birth of paradise?

I have seen water, but who has ever seen
one drop of water
give birth to a hundred warriors?

Who could ever imagine such a place?
Such a heaven? Such a Garden of Eden?

Whoever reads this poem - translate it.
Tell the whole world about this place!

-- Ghazal (Ode) 3401
Version by Jonathan Star from a translation by Shahram Shiva
"A Garden Beyond Paradise: The Mystical Poetry of Rumi"
Bantam Books, 1992

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

~

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

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Tuesday, November 30, 2010

[Sunlight] Be one of those who drink the wine of Love

~

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

Both the dry and the fresh branch are near to the sun;
how can the sun be screened off from either?
But how much greater is the nearness of the bough
from which you enjoy ripe fruit?
From its nearness to the sun,
let the dry branch, if it can,
get anything besides withering sooner!
O man without wisdom,
don't be the kind of drunkard
who returns to his wits a sorry man.
Be one of those who drink the wine of Love,
and whose drunkenness mature intellects long for.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Shâkh-e khoshk o tar qarib-e âftâb
âftâb az har do kay dârad hejâb
Lik ku ân qorbat-e shâkh-e tari
keh semâr-e pokhteh az vay mi-khvori
Shâkh-e khoshk az qorbat-e ân âftâb
ghayr zutar khoshk gashtan gu biyâb
n chonân masti ma-bâsh ay bi kherad
ki be-`aql âyad pashimâni khvord
Balke az ân mastân keh chon may mi khvorand
`aql-hâ-ye pokhteh hasrat mi barand

-- Mathnawi III: 707-711
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Monday, November 29, 2010

[Sunlight] How can anyone say what happens -- Ghaal 809

~


Sunlight offers Ghazal (Ode) 809, in a version by Coleman
Barks, and in translation by A.J. Arberry:
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Steam fills the bath and frozen figures on the wall
open their eyes, wet and round, Narcissus eyes
that see enormous distances. And new ears
that love the details of any story. The figures dance
like friends diving into red wine, coming up and diving again.

Steam spills into the courtyard. It's the noise
of resurrection. They move from one corner
laughing across to the opposite corner. No one notices
how the steam opens the rose of each mind,
fills every beggar's cup solid with coins.
Hold out a basket. It fills up so well
that emptiness becomes what you want.

The judge and the accused forget the sentencing.
Someone stands up to speak, and the wood of the table
becomes holy. The tavern in that second is actually "made"
of wine. The dead drink it in.
Then the steam evaporates.
The figures sink back into the wall, eyes blank,
ears just lines.
Now it's happening again, outside.
The garden fills with bird and leaf sounds.

We stand in the wake of this chattering and grow airy.
How can anyone say what happens, even if each of us
dips a pen a hundred million times into ink?

-- Version by Coleman Barks
(based on A.J. Arberry's translation)
"These Branching Moments"
Copper Beech Press, 1988

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

Amazing keeper of the hot baths!* When he comes forth from
seclusion, every painted figure of the baths falls into prostration!
The figures, frozen, unconscious, dead - from the reflection of
his eyes their eyes open large as narcissi.
Through his ears their ears become familiar with fables,
through his eyes their eyes become receptive of vistas.
You behold every single bath-figure drunk and dancing, like a
boon companion who from time to time plunges in red wine.
The courtyard of the baths is full of their clamour and shout-
ing; the riotous clamour marks the first day of resurrection.
The figures call one another unto themselves; one figure from
that corner there comes laughing to another figure.
But no form discovers the bath-keeper himself, for all that
form is running hither and thither in search of him.
All are distracted, he behind and before them, unrecognized,
the king of the souls comes at the head of the army.
The rosebed of every mind is filled with roses from his cheeks;
the skirt of every beggar is filled with gold from his hand.
Hold your basket before him, that he may fill it of himself, so
that the basket of your poverty may become the despair of
Sanjar.*
Judge and plaintiff alike flee from less and more, when that
moon for one moment enters drunk into the assembly.
The wine becomes the tavern, the dead become riotous drunk,
the wood becomes the Moaning Pillar* when he enters the pulpit.
He denies them his presence, and their forms freeze, their eyes
vanish, their ears become deaf.
When he appears again their eyes open, the garden becomes
full of birds, the orchard is verdant.
Go to the rosebed and the garden, behold the friends and the
chatter;* in the wake of the expression the soul comes to that
pass.
How can one tell what was manifested, friend? How can the
pen indite that, for all that it enters the inkholder?

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

*"hot baths": for comparison of the world to a bath stove, see
Math. IV:238-56
*Sanjar the Saluq ruler typifies kingship.
*The Moaning Pillar: the palm-trunk in the Prophet's mosque at
Medina which moaned when the Prophet grasped it.
*"The chatter": the meaning of "dastan" is ambiguous, and the
whole verse obscure.

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

~

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

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Friday, November 26, 2010

[Sunlight] Knowledge in the time of trial

~

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

Spiritual life is knowledge in the time of trial:
the more knowledge you have,
the more spiritual life is yours.
Our spirit is more than animal spirit. How?
It has more knowledge.
The spirit of angels is greater than ours;
it transcends common sense.
Yet the spirit of mystics is greater still:
Don't be bewildered by this.

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

Jân na-bâshad joz khabar dar âzmun
harke-râ afzun khabar jânesh fozun
Jân-e mâ az jân-e hayavân bish-tar
az cheh z-ân ru keh fozun dârad khabar
Pas fozun az jân-e mâ jân-e malak
ku monazzah shod ze hess-e moshtarak
Vaz malak jân-e khodâvandân-e del
bâshad afzun-tarast to tahayyor-râ be-hel

-- Mathnawi II: 3326-3329
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Thursday, November 25, 2010

[Sunlight] Open your eyes a little -- Ghazal 2056

~

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

Oh sir, you are mistaken in the ways of my
Friend. You and a hundred like you are bewildered by me
and my business.
Every neck is not worthy for Love's sword--
how should my blood-drinking Lion swallow down the blood
of dogs?
How should my Ocean support the planks of
every ship? How should your salt-flat drink from my Clouds
raining down pearls?
Do not nod your head like that, do not shake your
snout-how should an ass like you reach the oats in my
Warehouse?
Oh sir, come to yourself for a moment! Open
your eyes a little-even though you are not equal to anything
I say.
The man says, "Why does the lover become
drunk and shameless?" When did wine ever leave shame,
especially when poured by my Saki?
He who is deceived by a wolf learns the same
deception and depravity-my artful Hunter makes him the
snare of his own self.
How should they want to buy the ancient wolf
in His bazaar? In my bazaar a living Joseph is displayed in
every corner.
How should an owl like you be fit for the Garden of
Iram? Not even the spirit's nightingale has found its way to
my Rosery!
Pride of Tabriz! Sun of God and the religion! Tell
me: Are not all these words of mine thy voice?

-- Ghazal (Ode) 2056
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

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

~

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

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Wednesday, November 24, 2010

[Sunlight] You mustn't be afraid of death

~

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

you mustn't be afraid of death
you're a deathless soul
you can't be kept in a dark grave
you're filled with God's glow

be happy with your beloved
you can't find any better
the world will shimmer
because of the diamond you hold

when your heart is immersed
in this blissful love
you can easily endure
any bitter face around

in the absence of malice
there is nothing but
happiness and good times
don't dwell in sorrow my friend

-- Ode (Ghazal) 2594
Translated by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, Los Angeles, 1994

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

~

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

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Tuesday, November 23, 2010

[Sunlight] Unity is the proper attribute

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The hearty unripe grapes, capable of ripening,
at last become one in heart
by the breath of the masters of heart.
They grow rapidly to grapehood,
shedding duality and hatred and strife.
Then in maturity, they rend their skins,
till they become one:
unity is the proper attribute
for one who is one with others.

~ ~ ~ ~

Ghure-hâ-ye nik k-ishân qâbeland
az dam-e ahl-e del âkher yekdeland
Su-ye anguri hami rânand tiz
tâ doi bar khizad va kin o setiz
Pas dar anguri hami darand pust
tâ yeki gardand vahdat vasf-e ust

-- Mathnawi II: 3723-3725
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, November 22, 2010

[Sunlight] The Mirror Between Us -- Ghazal 1453

~

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

The Mirror Between Us

The mirror between us is breath
mist when I speak. Your face

in water: I reach, the work
grows muddy. Even friend and

beloved are wrong words for this.
Even ahhhhh retreats back into

my mouth, the same if the moon's
behind cloud or being released.

A pure silent look is better.

-- Ghazal (Ode) 1453
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

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

~

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

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Friday, November 19, 2010

[Sunlight] Fresher than a bud

~

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

Love of the dead does not last,
because the dead will not return.
But love of the living
is in every moment fresher than a bud,
both to the inward and the outward eye.
Choose the love of that Living One
who is everlasting, who offers you
the wine that increases life.
Do not say, "We have no entrance to that King."
Dealings with the generous are not difficult.

~ ~ ~ ~ ~ ~

Z�nke `eshq-e mordeg�n p�yendeh nist
z�nke mordeh su-ye m� �yendeh nist
`Eshq-e zendeh dar rav�n o dar batar
har dami b�shad ze ghonjeh t�zeh-tar
`Eshq-e �n zendeh gozin ku b�qist
kaz shar�b-e j�n faz�yet s�qist
To ma-gu m�-r� bad�n shah b�r nist
b� karim�n k�r-h� doshv�r nist

-- Mathnawi I:217-219; 221
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahy� Monastra

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

~

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

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Thursday, November 18, 2010

[Sunlight] Well, here I am

~

Today, Sunlight offers an interpretation of Quatrain 1080:

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
I want to hold you close,
like a harp,
playing the melodies of love.

But you would rather smash open this jar.
Well, here I am.
Here are the stones.

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

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

~


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

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Wednesday, November 17, 2010

[Sunlight] "The ruin where it is hidden"

~

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

The wonder is that colour came from the colourless:
how is it that colour came to fight the colourless?

Since the rose is born from the thorn, and the thorn
from the rose, why are they quarrelling?
Or is it not really war but divine purpose and artifice,
like the quarrels of merchants?
Or is it neither this nor that? Is it the perplexity? The
treasure must be sought; this perplexity is the ruin
where it is hidden.

-- Mathnawi I: 2470-2472/2474
Breathing Truth - Quotations from Jalaluddin Rumi
Selected and Translated by Muriel Maufroy
Sanyar Press - London, 1997


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

~

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

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Tuesday, November 16, 2010

[Sunlight] "True repentance flashes inside and rains tears"

~

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

Beware! Don't allow yourself to do
what you know is wrong, relying on the thought,
"Later I will repent and ask God's forgiveness."
True repentence flashes inside and rains tears.
Such lightning and clouds are needed.
Without the lightning of the heart
and the rain storms of the eyes,
how shall the fire of Divine wrath be calmed?
How shall the greenery grow
and fountains of clear waters pour forth?

~ ~ ~ ~ ~ ~ ~

Hin be-posht ân ma-kon jorm o gonâh
keh konam tawbeh dar âyam dar panâh
Mi biyâyad tâb o âbi tawbeh-râ
shart shod barq o sahâbi tawbeh-râ
Âtesh o âbi biyâyad miveh-râ
vâjeb âyad abr o barq in shiveh-râ
Tâ na-bâshad barq-e del o abr-e do chashm
kay neshinad âtesh-e tahdid o khashm
Kay be-ruyad sabzeh-ye zawq-e vesâl
kay be-jushad chashm-hâ ze âb-e zolâl

-- Mathnawi II: 1652-1656
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, November 15, 2010

[Sunlight] "Boundless Grace has come" -- Ghazal 707

~

Today, Sunlight offers Rumi's Ghazal (Ode) 707, from the "Diwan-e Shams" ("The Collection of Shams"), in the translation by Azima Melita Kolin and Maryam Mafi, and in an interpretive version by Coleman Barks:
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Joseph has come, the handsome one,
the Jesus of the age has come.
The banner of victory has come
fluttering over the spring parade.
You, whose work is to bring the dead to life,
arise, for the day has come.
The lion, that hunts the lions,
has come to the meadow raging drunk.
Yesterday and the day before are gone,
seize the moment, the time has come.
Today the city is full of excitement,
the Prince has come.
Beat the drum and rejoice for the Friend has come.
A Moon has risen out of the unseen,
compared with which this one is dust.
Because of that Beauty,
the whole world has become restless.
Spread open the skirt of love,
the grace from heaven has come.
You were an exiled bird with cut wings,
rejoice now for your new wings have come.
My imprisoned heart, open your cage,
the one you've lost has come.
Feet dance, for the illustrious King is here.
Speak not of the old man, he is young again,
speak not of yesterday, the Friend has come.
You saw fire and light has come,
you saw blood and red wine has come.
You ran from your good fortune,
now you have come back full of remorse.
Be silent and count your blessings,
boundless Grace has come.

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

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

Joseph

Joseph has come,
the handsome one of this age,
a victory banner floating over Spring flowers.

Those of you whose work it is
to wake the dead, get up!
This is a work day.

The lion that hunts lions charges into the meadow.
Yesterday and the day before are gone.

The beautiful coin of now
slaps down in your hand.

The streets and buildings of this city
are all saying, The prince is coming!

Start the drumbeat. Everything we've said
about the Friend is true. The beauty of that
peacefulness makes the whole world restless.

Spread your love-robe out to catch
what sifts down from the ninth level.

You strange, exiled bird with clipped wings,
now you have four full-feathered pinions.

You heart closed up in a chest, open,
for the Friend is entering you.

You feet, it's time to dance!
Don't talk about the old man.

He's young again. And don't mention
the past. Do you understand?
The Beloved is here!

You mumble,
"But what excuse can I give the king?"
when the king is here making excuses to you!

You say, "How can I escape his hand?"
when that hand is trying to help you.

You saw a fire, and light came.
You saw blood, and wine
is being poured.

Don't run from your own tremendous good fortune.

Be silent and don't try
to add up what's been given.

An uncountable grace has come to you.

-- Version by Coleman Barks
"Say I Am You"
Maypop, 1994

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

~

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

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Friday, November 12, 2010

[Sunlight] The intellect of intellect

~

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

The philosopher is a slave of intellectual pretensions;
the pure saint rides the Intellect of intellects like a prince.
The Intellect of intellect is your kernel;
the intellect is only a husk.
The belly of animals keeps seeking husks.
The intellect blackens books with writing;
the Intellect of intellect fills the universe
with light from the moon of reality.
It is free from blackness or whiteness:
the light of its moon rises and shines
upon the heart and the soul.

~ ~ ~ ~ ~

Band-e ma`qulât âmad falsafi
shahsavâr-e `Aql-e `aql âmad safi
`Aql-e `aqlet maghz va `aql-e tost pust
me`deh-ye hayavân hamisheh pust just
`Aql daftar-hâ konad yeksar siyâh
`Aql-e `aql âfâq dârad por ze mâh
Az siyâhi vaz sapidi fâreghast
nur-e mâhesh bar del o jân bâzeghast

-- Mathnawi III: 2527-2528; 2530-2532
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, November 11, 2010

[Sunlight] Thirst for the Friend -- Ghazal 1451

~


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

If you are not going to bed, then sit, I am going.
Tell your tale, I have told mine.
I have had enough of tales and am like a drunkard -
slumber is making me lurch and fall in every direction.
Whether asleep or awake, I am thirsty for that Friend,
the companion and mate of His Image's form.
Like the form in a mirror I follow that Face, displaying
and concealing His Attributes.
When He laughs, I laugh, and when He becomes agitated,
so do I.
Say the rest Thyself - for the pearls of meaning I have
strung on speech's necklace derive from Thy Ocean.

-- Ode 1451
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

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

~

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

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Wednesday, November 10, 2010

[Sunlight] Like Sunlight Upon the Earth -- Ghazal 2399

~

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

"Like Sunlight Upon the Earth"

I am from you, and at the same time, you have devoured me.
I melt in you since through you I froze.
You squeeze me with your hand,
and then you step on me with your foot.
This is how the grape becomes wine.
You cast us like sunlight upon the earth.
And our light, passing through the body
as if it were an open window to our Source,
returns, purified, to You.
Whoever sees that sun says,
"He is alive,"
and whoever sees only the window says,
"He is dying."
He has veiled our origin in that cup of pain and joy.
Within our core we are pure;
all the rest is dregs.
Source of the soul of souls, Shams, the Truth of Tabriz,
a hundred hearts are afire for you.

-- Ode 2399
Version by Kabir Helminski
"Love is a Stranger"
Threshold Books, 1993

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

~

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

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Tuesday, November 09, 2010

[Sunlight] For the sake of the one who sees

~

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

If anyone has eloquence, a listener draws it out:
the teacher's enthusiasm and energy
are derived from the child he teaches.
When the harpist who plays twenty-four musical modes
finds no ear to listen, his harp becomes a burden:
no song comes to mind, his ten fingers will not function.
If there were no ears to receive the message from the Unseen,
no prophet would have brought a revelation from Heaven.
And if there were no eyes to see the works of God,
neither would the sky have revolved,
nor would the earth have smiled with fertile greenness.
The declaration lawlâka* means this,
that the whole business of creation
is for the sake of the perceiving eye
and the one who sees.

~ ~ ~ ~ ~ ~ ~ ~ ~

Jazb-e sam`ast ar kasi-râ khvosh labist
garmi o jedd-e mo`allem az sabist
Changiyi-râ ku navâzad bist o châr
chon niyâbad gush gardad chang bâr
Nah harâreh yâdesh âyad nah ghazal
nah dah angoshtesh be-jonbad dar `amal
Gar na-budi gush-hâ-ye Ghayb gir
vahy na-âvordi ze Gardun yek bashir
Var na-budi did-hâ-ye son` bin
nah falak gashti nah khandidi zamin
Ân dam-e lawlâka* in bâshad keh kâr
az barâ-ye cheshm-e tizast o nazzâr

*"But for you," referring to the Holy Tradition (hadith qudsi): "But for you (O Muhammad) I would not have created the worlds."

-- Mathnawi: VI: 1656-1661
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, November 08, 2010

[Sunlight] "Rush Naked"

~

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Rush Naked

A lover looks at creek water and wants to be that quick
to fall, to kneel, then all

the way down in full prostration. A lover wants to die of
his love like a man with

dropsy who knows that water will kill him, but he can't deny
his thrist. A lover loves

death, which is God's way of helping us evolve from mineral
to vegetable to animal, the one

incorporating the others. Then animal becomes Adam, and the
next will take us beyond what

we can imagine, into the mystery of we are all returning.
Don't fear death. Spill your

jug in the river! Your attributes disappear, but the essence
moves on. Your shame and fear

are like felt layers covering coldness. Throw them off, and
rush naked into the joy of death.

-- Mathnawi III: 3884-89
Version by Coleman Barks
"The Soul of Rumi"
HarperSanFrancisco, 2001

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

~

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

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Friday, November 05, 2010

[Sunlight] Everything except love is devoured by Love

~

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

The wild beast wouldn't dare to devour the flesh of the lover:
Love is recognized both by the corrupt and by the good;
and if the beast should attempt to rip the lover apart with words,
the lover's flesh will become a fatal poison.
To the beak of Love the two worlds are but a single grain.
Everything except love is devoured by Love.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Lahm-e `âsheq-râ niyârad khvord dad
`eshq ma`rufast pish-e nik o bad
Var khvord khvod fi al-masal dâm o dadesh
gusht-e `âsheq zahr gardad be-kashadesh
Harcheh joz `eshqast shod ma'kul-e `Eshq
do jahân yek dâneh pish-e nul-e `Eshq

-- Mathnawi V: 2724-2726
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, November 04, 2010

[Sunlight] A parable of God's gift -- Ghazal 765

~

Here, Sunlight offers Ghazal (Ode) 765, from the Diwan-e
Shams, in poetic translation by Nader Khalili, in a version by
Jonathan Star, and in translation by A.J. Arberry:

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

my dear friend
never lose hope
when the beloved
sends you away

if you're abandoned
if you're left hopeless
tomorrow for sure
you'll be called again

if the door is shut
right in your face
keep waiting with patience
don't leave right away

seeing your patience
your love will soon
summon you with grace
raise you like a champion

and if all the roads
end up in dead ends
you'll be shown the secret paths
no one will comprehend

the beloved i know
will give with no qualms
to a puny ant
the kingdom of Solomon

my heart has journeyed
many times around the world
but has never found
and will never find
such a beloved again

ah i better keep silence
i know this endless love
will surely arrive
for you and you and you

-- Translation by Nader Khalili
"Rumi, Fountain of Fire"
Burning Gate Press, Los Angeles, 1994

(Sunlight note: "Fountain of Fire" incorrectly cites this Ghazal as
Furuzanfar's number 965, when it is actually Furuzanfar's number
765.)

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

Do not despair
if the Beloved pushes you away.
If He pushes you away today
it's only so He can draw you back tomorrow.

If he closes the door on your face,
don't leave, wait --
you'll soon be by His side.
If He bars every passage,
don't lose hope --
He's about to show you
a secret that nobody knows.

A butcher cuts off a sheep's head for food,
not just to throw away.
When the sheep no longer has breath
the butcher fills it
with his own breath.
O what life
God's breath will bring to you!

But the likeness ends here -
For God's bounty is much greater than the butcher's.
God's blows don't bring death but eternal life.
He gives the wealth of Solomon to a single ant.
He gives the treasure of both worlds to all who ask.
He gives and gives
yet does not startle a single heart.

I've traveled to all ends of the earth
and have not found anyone like Him.
Who can match Him?
Who can hold a candle to His glory?

Silence already!
He gives us the wine to taste,
not to talk about . . . .

He gives to taste.
He gives to taste.
He gives to taste.

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

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

Say, do not despair because the Beloved drives you away; if
He drives you away today, will He not call you back tomorrow?
If He shuts the door on you, do not go away; be patient
there, for after patience He will seat you in the place of
honour.
And if He bars against you all ways and passages, He will
show you a secret way, which no man knows.
Is it not the case that when the butcher cuts off the head of
a sheep with his knife, he does not abandon what he has slain,
but first slays, and then draws?
When no more breath remains to the sheep, he fills it with
his own breath; you will see whither God's breath will bring
you!
I spoke this as a parable; else, His generosity slays no man,
rather it rescues him from slaying.
He gives all the kingdom of Solomon to a single ant; He
bestows both worlds, and does not startle a single heart.
My heart has travelled round the world and found none
like Him; whom does He resemble? Whom does He resem-
ble?
Ah, silence! For without speech He gives to all of this wine
to taste, He gives to taste, He gives to taste, He gives to taste.

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

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

~

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

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