Thursday, March 31, 2011

[Sunlight] This earthly body of ours

~

Today, Sunlight offers Quatrain 75:

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

this earthly body of ours
is the light of the heavens
our agile flights
are the envy of angels
one day the celestial bodies
wish to have our pure souls
one day we are a dare devil
who frightens a monster

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


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

~

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

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Wednesday, March 30, 2011

[Sunlight] Inside this new love, die -- Ghazal 636

~

Sunlight offers Ghazal (Ode) 636, in versions by Coleman Barks
and Jonathan Star, and in translation by A.J. Arberry:

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

Inside this new love, die.
Your way begins on the other side.
Become the sky.
Take an axe to the prison wall.
Escape.
Walk out like someone
suddenly born into color.
Do it now.
You're covered with thick cloud.
Slide out the side. Die,
and be quiet. Quietness is the surest sign
that you have died.
Your old life was a frantic running
from silence.

The speechless full moon
comes out now.

-- Version by Coleman Barks
"These Branching Moments"
Copper Beech Press, 1988

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

"The Black Cloud"

Lose yourself,
Lose yourself in this love.
When you lose yourself in this love,
you will find everything.

Lose yourself,
Lose yourself.
Do not fear this loss,
For you will rise from the earth
and embrace the endless heavens.

Lose yourself,
Lose yourself.
Escape from this earthly form,
For this body is a chain
and you are its prisoner.
Smash through the prison wall
and walk outside with the kings and princes.

Lose yourself,
Lose yourself at the foot of the glorious King.
When you lose yourself
before the King
you will become the King.

Lose yourself,
Lose yourself.
Escape from the black cloud
that surrounds you.
Then you will see your own light
as radiant as the full moon.

Now enter that silence.
This is the surest way
to lose yourself....

What is your life about, anyway? -
Nothing but a struggle to be someone,
Nothing but a running from your own silence.

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

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

Die now, die now, in this Love die; when you have died in
this Love, you will all receive new life.
Die now, die now, and do not fear this death, for you will
come forth from this earth and seize the heavens.
Die now, die now, and break away from this carnal soul, for
this carnal soul is as a chain and you are as prisoners.
Take an axe to dig through the prison; when you have
broken the prison you will all be kings and princes.
Die now, die now before the beauteous King; when you
have died before the King, you will all be kings and renowned.
Die now, die now, and come forth from this cloud; when
you come forth from this cloud, you will all be radiant full moons.
Be silent, be silent; silence is the sign of death; it is because
of life that you are fleeing from the silent one.

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

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

~

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

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Tuesday, March 29, 2011

[Sunlight] Discipline

~

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

The undisciplined man doesn't wrong himself alone—
he sets fire to the whole world.
Discipline enabled Heaven to be filled with light;
discipline enabled the angels to be immaculate and holy.

~ ~ ~ ~ ~ ~

Bi adab tanhâ nah khvod-râ dâsht bad
balke âtash dar hameh âfâq zad
Az adab por-e nur gashtast in falak
vaz adab ma`sum o pâk âmad malak

-- Mathnawi I:79;91
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra


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

~

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

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Monday, March 28, 2011

[Sunlight] Again, the season of Spring has come

~

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

Again, the violet bows to the lily.
Again, the rose is tearing off her gown!

The green ones have come up from the other world,
tipsy like the breeze up to come new foolishness.

Again, near the top of the mountain
the anemone's sweet features appear.

The hyacinth speaks formally to the jasmine,
"Peace be with you." "And peace to you, lad!
Come walk with me in this meadow."

Again, there are sufis everywhere!

The bud is shy, but the wind removes
her veil suddenly, "My friend!"

The Friend is here like the water in the stream,
like a lotus on the water.

The narcissus winks at the wisteria,
"Whenever you say."

And the clove to the willow, "You are the one
I hope for." The willow replies, "Consider
these chambers of mine yours. Welcome!"

The apple, "Orange, why the frown?"
"So that those who mean harm
will not see my beauty."

The ringdove comes asking, "Where,
where is the Friend?"

With one note the nightingale
indicates the rose.

Again, the season of Spring has come
and a spring-source rises under everything,
a moon sliding from the shadows.

Many things must be left unsaid, because it's late,
but whatever conversation we haven't had
tonight, we'll have tomorrow.

-- Ghazal (Ode) 211
Version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

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

~

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

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Friday, March 25, 2011

[Sunlight] Hope is the deaf man

~


Here, Sunlight offers a selection from Mathnawi, Book III, in a
version from the Helminskis (assumed to be derived from Nicholson, an
assumption which is based on translation peculiarities and errors
which Helminski has apparently carried over from Nicholson, in
various poems), and in a translation from Professor Nicholson,
accompanied by a transliteration from Dr. Gamard:


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

Hope is the deaf man who has often heard of our dying,
but hasn't heard of his own death or contemplated his own end.
The blind man is Greed: he sees the faults of others,
hair by hair, and broadcasts them from street to street,
but of his own faults his blind eyes perceive nothing.
The naked man fears his cloak will be pulled off,
but how could anyone take the cloak of one who is naked?
The worldly man is destitute and terrified:
he possesses nothing, yet he dreads thieves.
When death comes, everyone around him is lamenting,
while his own spirit begins to laugh at his fear.
At that moment the rich man knows he has no gold,
and the keen-witted man sees that talent does not belong to him.

-- Mathnawi III:2628-2635
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996

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

Know that hope is the deaf man who has (often) heard of our dying,
(but) has not heard of his own death or regarded his own decease.
The blind man is Greed: he sees other people's faults, hair by hair,
and tells them from street to street,
(But) his blind eyes do not perceive one mote of his own faults,
albeit he is a fault-finder.
The naked man is afraid that his skirt will be cut off: how should
they (anyone) cut off the skirt of a naked man?
The worldly man is destitute and terrified: he possesses nothing,
(yet) he has dread of thieves.
Bare he came and naked he goes, and (all the while) his heart is
bleeding with anxiety on account of the thief.
At the hour of death when a hundred lamentations are (being made)
beside him, his spirit begins to laugh at its own fear.
At that moment, the rich man knows that he has no gold; the
keen-witted man, too, knows that he is devoid of talent.
('Tis) like (as when) a child's lap (is) filled with potsherds, for he
(the child) is trembling for them, like the owner of riches.
If you take a piece away, he begins to weep; and if you give the piece
back to him, he begins to laugh.
....
This, this, is the soul of all the sciences -- that thou shouldst know
who thou shalt be on the Day of Judgment.

-- Mathnawi III, 2628-2637, 2654
Translation and Commentary by Reynold A. Nicholson
Published and Distributed by The Trustees of
The "E.J.W. Gibb Memorial"

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

kar amal-râ dân ke marg-é mâ shenîd
marg-é khwad na-sh'nîd-o naql -é khwad na-dîd

hirs nâ-bînâ-st bîn-ad mô ba mô
`ayb-ê khalq-ân-o be-gôy-ad kô ba kô

`ayb-é khwad yak zarra chashm-é kûr-é ô
mê-na-bîn-ad gar-cha hast ô `ayb-jô

`ûr mê-tars-ad ke dâmân-ash bor-and
dâman-é mard-é barahna chûn dar-and?

mard-é dunyâ muflis-ast-o tars-nâk
hêch ô-râ nêst az dozdân-ash bâk

ô barahna âm-ad-o `uryân raw-ad
w-az gham-é dozd-ash jegar khûn mê-shaw-ad

waqt-é marg-ash ke bow-ad sad nawha bêsh
khanda ây-ad jân'sh-râ z-în tars-é khwêsh

ân zamân dân-ad ghanî ke-sh nêst zar
ham zakî dân-ad ke ô bod bê-honar

chûn kenâr-é kôdakê por az sufâl
k-ô bar ân larzân bow-ad chûn rabb-é mâl

gar setân-î pârayê geryân shaw-ad
pâra gar bâz-ash deh-î khandân shaw-ad
....
jân jomla `ilm-hâ în-ast în
ke be-dân-î man ke-y-am dar Yawm-é Dîn

-- Mathnawi III: 2628-2637, 2654
(Persian transliteration courtesy of Dr. Ibrâhîm Gamard)

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

~

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

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Thursday, March 24, 2011

[Sunlight] Springtide like the Messiah

~

In a continuing celebration of spring and Nowrooz, today Sunlight
offers Molana's Ghazal 2003, from the "Diwan-e Shams-e Tabrizi", in a
version by Coleman Barks, and in translation by A.J. Arberry:

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

SPRING IS CHRIST

Everyone has eaten and fallen asleep. The house is empty.
We walk out to the garden to let the apple meet the peach,
to carry messages between rose and jasmine.

Spring is Christ,
raising martyred palms from their shrouds.
Their mouths open in gratitude, wanting to be kissed.
The glow of the rose and the tulip means a lamp
is inside. A leaf trembles, I tremble
in the wind-beauty like silk from Turkestan.
The censer fans into flame.

This wind is the Holy Spirit.
The trees are Mary.
Watch how husband and wife play subtle games with their hands.
Cloudy pearls from Aden are thrown across the lovers,
as is the marriage custom.

The scent of Joseph's shirt comes to Jacob.
A red carnelian of Yemeni laughter is heard
by Muhammed in Mecca.

We talk about this and that. There's no rest
except on these branching moments.

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

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

All have eaten and fallen asleep, and the house has become
empty; it is time for us to saunter forth to the garden.
To draw the skirt of the apple towards the peach, to carry a
few words from the dewy rose to the jasmine.
Springtide is like the Messiah, it is an art, a spell, that the
plant-martyrs may arise from their winding-sheets.
Since those fair idols opened their mouths in gratitude, the
soul not attaining a kiss is drunk with the perfume of their
mouths.
The glow on the cheeks of rose and tulip informs me that there
is a lamp hidden in this place under the screen.
The leaf trembles on the twig, and my heart is trembling; the
leaf trembles in the wind, my heart for the beauty of Kotan.*
The hand of the zephyr has fanned the censor till it taught
good manners to the children of the garden.
The breath of the Holy Spirit has encountered the trees of
Mary; see how husband and wife are playing with hands to-
gether [in joy].
The cloud, seeing the lovely ones beneath the canopy, scat-
tered over them jewels and pearls of Aden.*
Now that the red rose in joy has rent its shirt, the time has
come for the shirt to reach Jacob.*
Since the Yemeni carnelian of the Beloved's lips laughed, the
scent of God reaches Mohammad from Yemen.
We have spoken much at random, and our heart has not found
repose save upon the scattered tress of the King of the time.

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

* Kotan: Chinese Turkestan which was proverbially known for its
beautiful inhabitants.
* Scattering coins over the head of the bride is still done in the
East.
* Jacob smelled from afar the perfume of Joseph's vest (Qur'an 12:94).

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

~

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

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Wednesday, March 23, 2011

[Sunlight] It is the scent of home that keeps me going

~


Here, Sunlight offers Ghazal (Ode) 1395, from Rumi's "Diwan-e
Shams" ("The Collection of Shams"), in a poetic translation by Nader
Khalili, and in a translation by Azima Melita Kolin and Maryam Mafi:

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

i am
the minstrel of
eternal love
and will play
the song of happiness

when my soul
hears music
and changes to softness
i'll break open
the wine jar's seal

i am in love
with the temple of fire*
because i was born
as the prophet
named Khalili Abraham*

i am in love
with soul and
wisdom
i am the enemy
of false images

the spring is arriving
it is high time
for action
for the sun and Aries
to get together

my blood is boiling
my heart is on fire and
the winter snow
is melting away
from my body

someone's love
is knocking me out
and pulling me
after itself
very forcefully

though i am
in this
hell and fire
i'm filled with
honey and nectar

though i am
condemned to take
this journey
i'm filled with
the sweetness of going home

now the time has come
my sweetheart
kindly express
what my tongue
can never describe

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

Sunlight footnotes, courtesy of Ibrahim Gamard:

* temple of fire: a Zoroastrian fire temple. A symbol in sufi poetry for the
"Religion of Love (of God)," which burns up all worldly loves.

* Khalili Abraham: refers to the story about how the idolators threw the Prophet
Abraham into a pit of fire as a punishment for opposing their idolatry, but God
ordered the fire to be cool (Qur'an 21:68-69). In the Islamic tradition, the
Prophet Abraham is called the Friend of God (Khaleel Allah).

~ ~ ~ ~ ~ ~ ~

I am love's musician playing for joy
I comb the beard of happiness
and pull the moustache of sorrow.
When my core is touched by music
love's wine begins to flow.
In this temple of fire my blood
is melting the snow from my body.
It is spring, it is time for action,
It is time to throw away all false pretences.
Dragged and pulled in love, I bear all the pain.
Caught in this confusion, in this bitter sweetness
I am the captive of this journey.
It is the scent of home that keeps me going
the hope of union, the face of my Beloved.
I know our fate is separation, but until my last breath
I will search for my sweet love,
I will seek my home.

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


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

~

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

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Tuesday, March 22, 2011

[Sunlight] Spring is here, friends

~


Today, Sunlight offers a spring-themed poem, celebrating both the changing of the season, and the Nowrooz holiday. Nowrooz is the new year in Iran, Azerbaijan, Central Asia,Afghanistan, Pakistan, parts of India and among the Kurds. The word itself literally means "new day" in Persian, and the festival marks the beginning of the solar year and new year on the Iranian calendar, as well as among several other nationalities.

Sunlight presents Ghazal (Ode) 1370, from Molana Rumi's
"Diwan-e Shams" ("The Collection of Shams"), in a version by
Coleman Barks, and in a second generation translation from Turkish,
by Nevit Ergin.

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

"The Whole Place Goes Up"

Today with Spring here finally we ought to be living
outdoors with our friends.
Let's go to those strangers in the field
and dance around them like bees from flower to flower,
building in the beehive air
our true hexagonal homes.

Someone comes in from outside saying,
"Don't play music just for yourselves."
Now we're tearing up the house like a drum,
collapsing walls with our pounding.
We hear a voice from the sky calling the lovers
and the odd, lost people. We scatter lives.
We break what holds us, each one a blacksmith
heating iron and walking to the anvil.
We blow on the inner fire.
With each striking we change.

The whole place goes up, all stability gone in smoke.
Sometimes high, sometimes low, we begin anywhere,
we have no method.
We're the bat swung by powerful arms.
Balls keep rolling from us, thousands of them underfoot.

Now we're still. Silence also is wisdom, a flame
hiding in cotton wool.

-- Version by Coleman Barks
"Open Secret"
Threshold Books, 1984

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

Spring is here, friends.
Let's stay in the garden
And be guests to the strangers of the green.

We'll fly from one flower to the other,
Like bees making the six corners
Of this earth's hives prosperous.

An envoy came from this fortress
And said, "Don't beat the drum secretly.
With our yells, we would tear down the place
Where that Love's drum is beating."

Hear that voice which comes from the sky,
"Rise, all insane ones.
I sacrifice my Soul to the insane.
Let's scatter our Soul today."

Let's break all the chains.
Every one of us is a blacksmith.
Let's go to the fireplace where the pincers are.

Let's fan the flame of the Heart's fire
Like the furnace of blacksmiths.
So we can have iron Hearts
Under our control with breath.

We'll put fire in this universe,
Incite riots in the sky,
Make his sober, resisting mind
Turn around, become dizzy like ours.

We are like a ball, without hands and feet,
Sometimes at the end
And sometimes at the beginning of the square.
Who told you we could do what we want?
Who told you we are independent?

No, no. We are like a club
In the hand of the Sultan.
We send hundreds of thousands of balls
To His feet.

Let's be silent. Silence is made
With some material like craziness.
His mind is such a fire
That we hide this fire by wrapping it in cotton.

-- Translation by Nevit O. Ergin
"Divan-i Kebir" -- Meter 1
Walla Walla, Washington: Current, 1995.

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

~

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

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Monday, March 21, 2011

[Sunlight] When contraction comes, behold expansion therein

~


To mark the beginning of spring in the northern hemsiphere,
Sunlight offers here a selection from the Mathnawi, speaking on the
contraction of the spirit and the season, in a poetic version by the
Helminskis, and in literal translation by R.A. Nicholson:

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

When a feeling of spiritual contraction comes over you,
O traveler, it's for your own good.
Don't burn with grief,
for in the state of expansion and delight you are spending.
That enthusiasm requires an income of pain to balance it.
If it were always summer,
the sun's blazing heat would burn the garden
to the roots and depths of the soil.
The withered plants never again would become fresh.
If December is sour-faced, yet it is kind.
Summer is laughing, but yet it destroys.
When spiritual contraction comes,
behold expansion within it;
be cheerful and let your face relax.

~~~~~~~~~

Chonke qabzi âyadet ay râh-raw
ân salâh-e tost âtesh-del ma-shaw
Zânke dar kharji dar ân bast o goshâd
kharj-râ dakhli be-bâyad ze e`tedâd
Gar hamâreh fasl tâbestân bodi
suzesh-e khvorshid dar bostân shodi
Manbetesh-râ sukhti az bikh o bon
keh degar tâzeh na-gashti ân kohon
Gar torsh-ruist ân Day moshfeq ast
sayf khandânast ammâ mohreqast
Chonke qabz âyad to dar vay bast bin
tâzeh bâsh va chin mi-fegan dar jabin

-- Mathnawi III, 3734-3739
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

When a feeling of (spiritual) contraction comes over you,
O traveller, `tis (for) your own good: do not become afire (with
grief) in your heart,
For in that (contrary state of ) expansion and delight you are
spending: the expenditure (of enthusiasm) requires an income
of (painful) preparation (to balance it).
If it were always the season of summer, the blazing heat of the
sun would penetrate the garden
And burn up from root and bottom the soil whence its plants grow,
so that the old (withered) ones would never again become fresh.
If December is sour-faced, (yet) it is kind; summer is laughing,
but (none the less) it is burning (destroying).
When (spiritual) contraction comes, behold expansion therein: be
fresh (cheerful) and do not let wrinkles fall on your brow.

-- Mathnawi III, 3734-3739
Translation by Reynold A. Nicholson
"The Mathnawi of Jalalu'ddin Rumi"
Published and Distributed by
The Trustees of The "E.J.W. Gibb Memorial"

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

~

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

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Friday, March 18, 2011

[Sunlight] How Jesus Fled from Fools

~

Today, Sunlight presents a selection from Rumi's epic "Mathnawi"
(variously transliterated as "Masnavi", etc.), Book III, verses 2570-
2599. Two interpretive versions, by Barks and Helminski, precede a
literal translation, with notes and Persian transliteration, by Dr.
Ibrahim Gamard. Sunlight thanks Dr. Gamard for his many
contributions.

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

"What Jesus Runs Away From"

The son of Mary, Jesus, hurries up a slope
as though a wild animal were chasing him.
Someone following him asks, "Where are you going?
No one is after you." Jesus keeps on,
saying nothing, across two more fields. "Are you
the one who says words over a dead person,
so that he wakes up?" "I am." "Did you not make
the clay birds fly?" "Yes." "Who then
could possibly cause you to run like this?"
Jesus slows his pace.

"I say the Great Name over the deaf and the blind,
they are healed. Over a stony mountainside,
and it tears its mantle down to the navel.
Over non-existence, it comes into existence.
But when I speak lovingly for hours, for days,
with those who take human warmth
and mock it, when I say the Name to them, nothing
happens. They remain rock, or turn to sand,
where no plants can grow. Other diseases are ways
for mercy to enter, but this non-responding
breeds violence and coldness toward God.
I am fleeing from that.

"As little by little air steals water, so praise
dries up and evaporates with foolish people
who refuse to change Like cold stone you sit on
a cynic steals body heat. He doesn't actually feel
the sun." Jesus wasn't running from actual people.
He was teaching in a new way.

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

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

Flee from the foolish; even Jesus fled from them.
Much blood has been shed by companionship with fools!
Air absorbs water little by little;
even so, the fool drains you of spirit.
He steals your heat and leaves you cold,
like one who puts a stone beneath you.
The flight of Jesus wasn't caused by fear,
for he is safe from the mischief of fools;
his purpose was to teach by example.

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

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


Mathnawi III: 2570-2599

How Jesus Fled From Fools

The escaping of Jesus, (may the) peace (of God) be upon him,
to the top of a mountain (to flee) from fools.

Jesus, (the son) of Mary, was running away to a mountain. You
might say (that) a lion was wanting to spill his blood.
Someone ran behind (him) and said, "(May you be) well! There
isn't anyone following you, (so) why are you fleeing like a bird?"
(But) he kept running in the same manner, bound to urgency, (so)
that he didn't answer him, because of his own haste.
(The man) pressed forward following Jesus (for) one or two
(more) fields. Then he called (out) to Jesus with great seriousness,
Saying, "For the sake of God's approval, stop for a moment! --
since I have a problem in (understanding this) fleeing of yours.
"O noble and generous one! Who are you running from (in) this
direction? (There's) no lion or enemy following you, and no fear or
dread."
He answered, "I am escaping from a fool. Go (away)! I'm
rescuing myself, (so) don't restrain me!"
(The man) said, "But aren't you the Messiah,(1) by whom blind
and deaf (people) become normal?"
"Yes," he replied. (The man) asked, "Aren't you the (spiritual)
king who (is) the dwelling place for mysterious spells and
incantations?(2) --
"(So that) if you recite a spell upon a (man's) corpse, he leaps
up (joyfully) like a lion (who has) brought back prey."
"Yes," he answered, "I am that one." (The other) said, "O
beautiful faced one! Don't you make (living) birds out of clay?"(3)
"Yes," he replied. (The other) said, "O pure spirit! Then you can
make (happen) whatever you wish-- (so) who are you afraid of?
"With evidence such as this,(4) who is there in the world who
wouldn't be among your (devoted) slaves?"
Jesus said, "By the Holy Essence of God, the Originator of the
body, the Creator of the soul in (its) superiority!(5)
"(And in) reverence for His Holy Essence and Attributes, (for)
whom the collar of the heavens is torn (in ecstasy)(6):
"(I affirm) that those incantations, as well as the greatest Name
(of God),(7) which I spoke over the deaf and over the blind, were
beneficial.
"I recited (the words) over the rocky mountain (and) it became
split, tearing the robe (which was) upon itself (down) to the navel.
"I spoke (the words) over a dead body (and) it became alive. I
said (them) over a point of nothingness (and) it became something.
"(But) I said those (words) a hundred thousand times with
loving-kindness over the heart of a fool and it was not a cure.(8)
"(Instead), it became(9) a hard rock and didn't change from that
habit; it became sand, from which no seed grows."
(The man) said, "(Then) what is the wisdom that the Name of God
was beneficial in those places, (but) here it had no superiority?(10)
"That is also (a case) of disease, and this is an affliction.
(So) why was it(11) a cure for that (but) not for this?"
(Jesus) replied, "The affliction of foolish stupidity is (caused
by)the overwhelming anger of God. (Normal) afflictions and blindness
are not (from God's) anger-- those are tests and trials."
Trials and hardships are an affliction which [eventually] brings
(Divine) Mercy. (But) ignorant foolishness brings blows and
wounds.
That which is his scarring has been produced by His seal,(12)
(and) no supporting hand can bring a remedy to it.
(Therefore), escape from foolish people just as Jesus escaped.
(For) companionship with fools has spilled so much blood!
The air steals water very gradually,(13) (and) the fool steals
religion from you also in the same way.
He steals your warmth and gives you cold (in its place), just like
one who puts a rock under (your) bottom.
The escaping of Jesus is not because of (real) fear, (for) he is
secure (from such). (But) is for the sake of teaching (a lesson).(14)
Even if intense cold filled (all) the horizons of the world, what
grief would there be for the radiant sun?

-- From "The Mathnawî-yé Ma`nawî"
[Rhymed Couplets of Deep Spiritual Meaning]
of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with
gratitude for R.A. Nicholson's 1930 British
translation)
(c) Ibrahim Gamard (translation, footnotes, &
transliteration)

(1) the Messiah: "(And) when the angels said, 'O Mary! Truly God
gives you good news of a word from Him, whose name will be the
Messiah, Jesus, the son of Mary, [al-masîHu `îsà ibnu maryam]
worthy of honor in this world and the Hereafter and among those
(who are) nearest to God." (Qur'an 3:45)
(2) mysterious spells and incantations: Nicholson translated, "in
whom the spells of the Unseen World have their abode."
(3) (living) birds out of clay: a reference to a verse in the Qur'an
where Jesus was sent as a prophet of God to the Children of Israel
with the message: "Surely, I have come to you with a (miraculous)
sign from your Lord. I will make for you (something) resembling the
shape of a bird and I will breathe into it so that it will become a
(living) bird, by the permission of God. And I will heal the blind and
the lepers, and I make the dead alive, by the permission of God."
(Qur'an 3:49)
(4) With evidence such as this: Nicholson translated, "With such
(miraculous) evidence..."
(5) the soul in (its) superiority: Nicholson translated, "the Creator
of the soul in eternity," and explained, "Literally, 'in priority.'"
(footnote) This refers to the teaching in the Qur'an that God created
Adam as superior to the angels, which they were commanded to
acknowledge (2: 31-34).
(6) (for) whom the collar of the heavens is torn (in ecstasy): refers
to the ancient practice of "rending one's garments" during a state of
extreme devotion. In Islamic culture, public nudity is forbidden.
However, dervishes used to tear their shirts or robes from the collar
to the waist, while in a state of spiritual ecstasy, such as during a
samâ`, or mystical concert, when spontaneous movement (and
sometimes dancing and whirling) occurred while hearing mystical
poetry and music.
(7) the greatest Name (of God) [ism-é a`Zam]: Nicholson translated,
"the Most Great Name." Although the name "Allah" is considered to
be the greatest Name of God, because it contains all of the
traditional Ninety-Nine (and the infinite) Names of God, it probably
refers here to the sufi teaching that God allows a few of His chosen
servants to know His greatest (and most secret) Name-- by which he
allows them to perform miracles [mu`jizât] (if they are prophets,
such as Jesus) and wonders [karâmât] (if they are saints). In a
similar story, Rumi tells about a fool who asked Jesus to teach
him "that sublime Name [nâm-é sanî] by which you make a dead
man alive" (II:142). The man wanted to revive some bones he saw in a
hole. After receiving clarification from God, Jesus pronounced the
Name over the bones, a lion sprung to life and killed the fool.
Nicholson explained the meaning of "that sublime Name" as referring
to "the Greatest name of God (ismu 'lláhi 'l-a`zamu), generally
said to be Allah, wherein Huwa [= He, meaning the Divine Essence] is
contained. Knowledge of the name confers miraculous powers on
those who possess it, viz. prophets and heads of the hierarchy of
saints, and can be communicated" [= to selected others].
(Commentary)
(8) it wasn't a cure: "One of the sayings which Moslems attribute to
Jesus is má `ajaztu `an ihyá'i 'l-mawtá kamá `ajaztu `an
isláhi
'l-ahmaq." [= As much as I worked miracles in regard to reviving the
dead, even so, I was helpless in regard to mending the fool.]
(Nicholson, Commentary)
(9) It became: refers to the heart, mentioned in the previous line.
Nicholson translated, "He became..."
(10) here it had no superiority: Nicholson translated, "(while) it had
no advantage (good effect) here?" And he explained: "I.e. 'in the case
of the fool.'" (footnote)
(11) why was it: Nicholson translated, "why did it (the Name of
God)..."
(12) his scarring has been produced by His seal: Means that his
punishment has been sealed or stamped upon him by the Decree of
God. "Of course Rúmí does not imply that because the fool acts
according to his predestined folly he is therefore excusable."
(Nicholson, Commentary)
(13) The air steals water very gradually: means through evaporation.
(14) for the sake of teaching (a lesson): "...the prophet or saint,
though 'united' with God and endowed with Divine knowledge,
nevertheless turns to God in solitary prayer and supplication
(khalwat ú namáz). It is in order that his example in this
respect may
be followed by those who seek salvation under his guidance."
(Nicholson, Commentary)

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

gorêkhtan-é `îsà-- `alay-hi 's-salâm-- farâz-é
kûh az aHmaq-ân

`îsà-yé maryam ba-kôhê mê-gorêkht
shêr gôy-î khûn-é ô mê-khwâst rêkht

ân yakê dar pay dawîd-o goft khayr
dar pay-at kas nêst che gorêz-î chô Tayr?

bâ shetâb ô ân-chon-ân mê-tâkht joft
k-az shetâb-é khwad jawâb-é ô na-goft

yak dô maydân dar pay-é `îsà be-rând
pas ba-jidd-é jidd `îsà-râ be-khwând

k-az pay-é marZât-é Haq yak laHZa b-êst
ke ma-ra andar gorêz-at mushkilê-st

az ke în sô mê-gorêz-î ay karîm
na pay-at shêr-o na khaSm-o khawf-o bîm

goft az aHmaq gorêzân-am, be-raw
mê-rahân-am khwêsh-râ band-am ma-shaw

goft âkhir ân masîHâ na tow-î
ke shaw-ad kûr-o kar az tô mustawî?

goft ârî, goft ân shah nêst-î
ke fusûn-é ghayb-râ ma'wîst-î?

chûn be-khwân-î ân fusûn bar morda'yê
bar jah-ad chûn shêr-é Sayd-âwarda'yê

goft ârî, ân man-am, goft-â ke tô
na ze-gel morgh-ân kon-î ay khwob-rô

goft ârî, goft pas ay rûH-é pâk
har-che khwâh-î mê-kon-î, az kî-st bâk?

bâ chon-în burhân ke bâsh-ad dar jahân
ke na-bâsh-ad mar to-râ az bandag-ân?

goft `îsà ke ba-Zât-é pâk-é Haq
mubdi`-é tan, khâliq-é jân dar sabaq

Hurmat-é Zât-o Sifât-é pâk-é ô
ke bow-ad gardûn garîbân châk-é ô

k-ân fusûn-o ism-é a`Zam-râ ke man
bar kar-o bar kûr khwând-am shod Hasan

bar koh-é sangîn be-khwând-am shod shekâf
khirqa-râ be-drîd bar khwad tâ ba-nâf

bar tan-é morda be-khwând-am gasht Hay
bar sar-é lâ-shay be-khwând-am gasht shay

khwând-am ân-râ bar del-é aHmaq ba-wud
Sad hazâr-ân bâr-o darmânê na-shod

sang-é khârâ gasht-o z-ân khô bar na-gasht
rêg shod k-az way na-rôy-ad hêch kasht

goft Hikmat chî-st, k-ân-jâ ism-é Haq,
sûd kard, în-jâ na-bûd ân-râ sabaq?

ân ham-ân ranj-ast-o în ranjê, che-râ
ô na-shod în-râ-wo ân-râ shod dawâ

goft ranj-é aHmaqî qahr-é khodâ-st
ranj-o kûrî nêst qahr, ân ibtilâ-st

ibtilâ ranjê-st k-ân raHm âwar-ad
aHmaqî ranjê-st k-ân zakhm âwar-ad

ân-che dâgh-é ô-st mohr-é ô karda-ast
châra'yê bar way na-y-ar-ad bord-dast

z-aHmaq-ân be-g'rêz chûn `îsà gorêkht
SuHbat-é aHmaq basê khûn-hâ ke rêkht

andak andak âb-râ dozd-ad hawâ
dîn chon-în dozd-ad ham aHmaq az shomâ

garmiy-at-râ dozd-ad-o sardî deh-ad
ham-chô ân k-ô zêr-é kûn sangê neh-ad

ân gorêz-é `îsà na az bîm bow-ad
âmin-ast ô, ân pay-é ta`lîm bow-ad

zamharîr ar por kon-ad âfâq-râ
che gham ân khworshêd-é bâ-ishrâq-râ?

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

~

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

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Thursday, March 17, 2011

[Sunlight] Don't go back to sleep -- Quatrain 91

~

Today, Sunlight offers three presentations of Quatrain 91:

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

The early breeze before dawn
is the keeper of secrets.
Don't go back to sleep!
It is time for prayer, it is time to ask for
what you really need.
Don't go back to sleep!
The door of the One who created the world
is always open.
Don't go back to sleep.

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

~ ~ ~ ~ ~ ~ ~ ~ ~

The breeze at dawn has secrets to tell you.
Don't go back to sleep.
You must ask for what you really want.
Don't go back to sleep.
People are going back and forth across the doorsill
where the two worlds touch.
The door is round and open.
Don't go back to sleep.

-- Version by Coleman Barks
"Open Secret"
Threshold Books, 1984

~ ~ ~ ~ ~ ~ ~ ~ ~

The morning breeze has secrets to tell you,
Don't sleep.
It's a time of inquiry and prayer,
Don't sleep.

O people of the world,
From this moment to eternity,
That unlocked door is open,
Don't go to sleep.

-- Version by Jonathan Star
"A Garden Beyond Paradise:
The Mystical Poetry of Rumi"
Bantam Books, 1992

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

~

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

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Wednesday, March 16, 2011

[Sunlight] Look at me! -- Ghazal 3072

~

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

Look at me! If you gaze at anyone else, for certain you are
unaware of love for God!
Behold the face that has received its radiance from God!
Perhaps all at once you may win good fortune from it.
Since intellect is your father and the body your mother,
behold the beauty of your father's face! Show that you are his
son!
Know that from head to foot the shaykh is nothing but God's
Attributes, even if you see him in human form.
In your eyes he is like foam, but he describes himself as
the Ocean; in the eyes of men he is standing still, but every
instant he is traveling.
You still find it difficult to grasp the shaykh's state, even
though he displays a thousand of God's greatest signs - how
dull you are!
A spiritual Form, purified of the elements, reached the
heart's Mary from God's Court -
A passing messenger impregnated the heart with a breath
concealing the spirit's mystery.
Oh heart made pregnant by that King! When you put down
your burden, be sure to gaze upon it!
When Shams-i Tabrizi gives form to that burden, you
will become like the heart - and like the heart, you will fly
to the Unseen!

-- Ghazal 3072
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

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

~

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

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Tuesday, March 15, 2011

[Sunlight] All colors become one

~

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

The baptism of God is the dyeing vat of Hu,
God's absoluteness, in which all colors become one.
When the contemplative falls into that vat—
and you say, "Come out,"
He says, "I am the vat. Don't blame me."
That "I am the vat"
means the same as "I am God."
The red-hot iron has taken on the color of fire.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Sebghat Allâh hast khom-e rang-e Hu
pis-hâ yek rang gardad andaru
Chon dar ân khom oftad va guyish qom
az tarab guyad manam khom lâ talomm
n manam khom khvod anâ al-Haqq goftanast
rang-e âtesh dârad ellâ âhanast

-- Mathnawi I: 1345-1347
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, March 14, 2011

[Sunlight] Solomon Ant -- Ghazal 2240

~

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

Solomon Ant

This feverish desiring does not calm
down, because God doesn't want it to.

Wishes and wantings come from there.
When my shirt is wet, blame the sea!

We soul-fish swim among the fishing
lines of what we want, unable to imagine

the beauty of the fisherpeople jiggling
the hooks! God was here before the

universe. What desire brought us into
being? I do not know. It's enough that

we go straight for what and who we are
drawn to. No. There's no crooked or

straight with this, though we persist in
judging actions and their source: bad,

bad, good, good. Think of an ant
that wants to fly. Wonderful! He digs at

the palace wall. He claims to be Solomon.
He demands a crown. This is how we are.

We are not what we're wanting, and yet
somewhat the longings are not apart from

us. Shams, will you untie this knot?

-- Ghazal (Ode) 2240
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

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

~

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

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Friday, March 11, 2011

[Sunlight] Both Worlds

~

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

Both Worlds

There is God's wine, and this
other. Don't mix them. There

are naked pilgrims who wear only
sunlight. Don't give them clothes!

There are lovers content with
hoping. I'm not one of them.

Give a cup of pure fire to your
closest friend, healing salve

to the wounded. To Shams-i
Tabriz, offer up both worlds.

-- Ghazal (Ode) 917
Version by Coleman Barks, with Nevit Ergin
"The Glance"
Viking-Penguin, 1999

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

~

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

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Thursday, March 10, 2011

[Sunlight] We created the Human Being in the best proportion

~

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

Read in Surat al-Tin the words,
We created the Human Being in the best proportion,*
for the spirit is a precious pearl.
That spirit created in the best proportion
is beyond the range of thought.
If I declare the value of this inaccessible pearl,
both I and the hearer will be consumed.

~ ~ ~ ~ ~ ~

Ahsan al-taqwîm* dar Wa-al-tîn be-khvân
keh gerâmi gawharast ay dust jân
Ahsan al-taqwîm az `Arsh-e U fozun
ahsan al-taqwîm az fekret berun
Gar be-guyam qimat-e in momtane`
man be-suzam ham be-suzad mostame`

*al-Tin, 4

-- Mathnawi VI: 1005-1007
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Wednesday, March 09, 2011

[Sunlight] Come with us -- Ghazal 74

~

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

If you never searched for truth
come with us
and you will become a seeker.
If you were never a musician
come with us
and you will find your voice.
You may posses immense wealth
come with us
and you will become love's beggar.
You may think yourself a master
come with us
and love will turn you into a slave.
If you've lost your spirit,
come with us
take off your silk coverings,
put on our rough cloak
and we will bring you back to life.

-- Ghazal (Ode) 74
Rumi: Hidden Music
Translated by Azima Melita Kolin
and Maryam Mafi
HarperCollins Publishers Ltd, 2001

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

~

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

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Tuesday, March 08, 2011

[Sunlight] Don't complain of affliction

~

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

Don't complain of affliction,
for it's a smooth-paced horse
carrying you toward nonexistence.

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

Bas ze dard aknun shekâyat bar ma-dâr
kust su-ye nist aspi râhvâr

--Mathnawi, VI:1474
Rumi: Jewels of Remembrance
Version by Camille and Kabir Helminski
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra


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

~

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

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Monday, March 07, 2011

[Sunlight] The story of the snake catcher and the frozen snake

~

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

THE SNAKE CATCHER AND THE FROZEN SNAKE

Listen to this, and hear the mystery inside:
A snakecatcher went into the mountains to find a snake.

He wanted a friendly pet, and one that would amaze
audiences, but he was looking for a reptile, something
that has no knowledge of friendship.
It was winter.
In the deep snow he saw a frighteningly huge dead snake.
He was afraid to touch it, but he did.
In fact he dragged the thing into Baghdad,
hoping people would pay to see it.
This is how foolish
we've become! A human being is a huge mountain range!
Snakes are fascinated by us ! Yet we sell ourselves
to look at a dead snake.
We are like beautiful satin
used to patch burlap. "Come and see the dragon I killed,
and hear the adventures!" That's what he announced,
and a large crowd came,
but the dragon was not dead
just dormant! He set up his show at a crossroads.
The ring of gawking people got thicker, everybody
on tiptoe, men and women, noble and peasant, all
packed together unconscious of their differences.
It was like the Resurrection!

He began to unwind the thick ropes and remove
the cloth coverings he'd wrapped it so well in.

Some little movement.
The hot Iraqi sun had woken
the terrible life. The people nearest started screaming.
Panic! The dragon tore easily and hungrily
loose, killing many instantly.
The snake catcher stood there,
frozen. "What have I brought out of the mountains?" The snake
braced against a post and crushed the man and consumed him.

The snake is your animal soul. When you bring it
into the hot air of your wanting-energy, warmed
by that and by the prospect of power and wealth,
it does massive damage.
Leave it in the snow mountains.
Don't expect to oppose it with quietness
and sweetness and wishing.
The nafs don't respond to those,
and they can't be killed. It takes a Moses to deal
with such a beast, to lead it back, and make it lie down
in the snow. But there was no Moses then,
Hundreds of thousands died.

-- Mathnawi III, 976 - 1067 (Excerpts)
Version by Coleman Barks, with John Moyne
"The Essential Rumi"
HarperSan Francisco, 1994.

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

~

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

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Friday, March 04, 2011

[Sunlight] The Sunrise Ruby

~

Here, Sunlight offers three presentations of the verses from
the Mathnawi, Book V, lines 2020-2043, first in a poetic version
from Coleman Barks, and then in literal translations from William
Chittick and Reynold Nicholson:

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

The Sunrise Ruby

In the early morning hour,
just before dawn, lover and beloved wake
and take a drink of water.

She ask, "Do you love me or yourself more?
Really, tell the absolute truth."

He says, "There's nothing left of me.
I'm like a ruby held up to the sunrise.
Is it still a stone, or a world
made of redness? It has no resistance
to sunlight."

This is how Hallaj said, I am God,
and told the truth!

The ruby and the sunrise are one.
Be courageous and discipline yourself.

Completely become hearing and ear,
and wear this sun-ruby as an earring.

Work. Keep digging your well.
Don't think about getting off from work.
Water is there somewhere.

Submit to a daily practice.
Your loyalty to that
is a ring on the door.

Keep knocking, and the joy inside
will eventually open a window
and look out to see who's there.

-- Version by Coleman Barks
"The Essential Rumi"
Castle Books, 1997

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

One morning a beloved said to her lover to test him,
"Oh so-and-so,
I wonder, do you love me more, or yourself?
Tell the truth, oh man of sorrows!"
He replied, "I have been so annihilated within
thee that I am full of thee from head to foot.
Nothing is left of my own existence but the
name. In my existence, oh sweet one, there is naught
but thee.
I have been annihilated like vinegar in an ocean
of honey."
In the same way, a stone transformed into a
flawless ruby has become full of the attributes of the
sun.
The description of that stone does not remain
within it – full of the sun's description, front and back.
Should it love itself, then that will be love for
the sun, oh youth!
Should it love the sun to the bottom of its soul,
without doubt it will be in love with itself.

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

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

At the hour of the morning-drink a beloved said to her lover
by way of trial, "O such-and-such son of such-and-such,
I wonder, do you love me or yourself more? Tell the truth,
O man of sorrows."
He replied, "I have become so naughted in thee that I am
full of thee from head to foot.
Of my existence there is nothing (left) in me but the name:
in my being there is naught but thee, O thou whose wishes are
gratified.
By that means I have become thus naughted, like vinegar, in
thee (who are) an ocean of honey."
As the stone that is entirely turned into pure ruby: it is filled
with the qualities of the sun.
That stony nature does not remain in it: back and front, it is
filled with sunniness.
Afterwards, if it love itself, that (self-love) is love of the sun,
O youth;
And if it love the sun with (all) its soul, `tis undoubtedly love
of itself.
Whether the pure ruby loves itself or whether it loves the sun,
There is really no difference in these two loves: both sides
(aspects) are naught but the radiance of the sunrise.
Until it (the stone) has become a ruby, it is an enemy to itself,
because it is not a single "I": two "I's" are there;
For the stone is dark and blind to the day (-light): the dark is
essentially opposed to light.
(If) it love itself, it is an infidel, because it offers intense
resistance to the supreme Sun.
Therefore `tis not fitting that the stone should say "I," (for)
it is wholly darkness and in (the state of) death.
A Pharaoh said, "I am God" and was laid low; a Mansur
(Hallaj) said, "I am God" and was saved.
The former "I" is followed by God's curse and the latter
"I" by God's mercy, O loving man;
For that one (Pharaoh) was a black stone, this one (Hallaj) a
cornelian; that one was an enemy to the Light, and this one
passionately enamoured (of it).
This "I," O presumptuous meddler, was "He" (God) in the inmost
consciousness, through oneness with the Light, not
through (belief in) the doctrine of incarnation.
Strive that thy stony nature may be diminished, so that thy
stone may become resplendent with the qualities of the ruby.
Show fortitude in (enduring) self-mortification and affliction;
continually behold everlasting life in dying to self.
(Then) thy stoniness will become less at every moment, the
nature of the ruby will be strengthened in thee.
The qualities of (self-) existence will depart from thy body,
the qualities of intoxication (ecstasy) will increase in thy head
(thy spiritual centre).
Become entirely hearing, like an ear, in order that thou mayst
gain an ear-ring of ruby.*

-- Translation by Reynold A. Nicholson
"The Mathnawi of Jalalu'ddin Rumi"
Published and Distributed by
The Trustees of The "E.J.W. Gibb Memorial

* Literally, "an ear-ring (consisting) of a ruby ring."

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

~

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

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Thursday, March 03, 2011

[Sunlight] Recall the bounties

~

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

I beg you, ask each part of yourself
to recall the bounties of the World-Provider
which are hidden in the pages of Time.
These dumb parts have a hundred tongues.

By day and by night you are eager to hear stories,
while each part of you sings of His bounties.
Like the ice which is born of winter,
when the winter disappears,
it remains as a reminder of winter's hardships.
In December a few fruits are our reminders of summer's grace.
Similarly, my child, every single part within you
suggests the story of a bounty He bestowed.

~ ~ ~ ~ ~ ~

Bâri aknun to ze har jozvet be-pors
sad zabân dârand in ajzâ-ye khors
Zekr-e ne`mat-hâ-ye Razzâq-e jahân
keh nehân shod ân dar awrâq-e Zamân
Ruz o shab afsâneh juyâni to chost
jozo jozo to fasâneh gu-ye tost
Yâ mesâl-e yakh keh zâyad az shetâ
shod shetâ penhân va ân yakh pish-e mâ
Hast ân yakh zân so`ubat yâdgâr
yâdgâr-e sayf dar Day in semâr
Hamchonân har jozo jozvet ay fati
dar tanet afsâneh gu-ye ne`mati

-- Mathnawi, VI:1794-1796; 1801-1803
Version by Camille and Kabir Helminski
Rumi: Jewels of Remembrance
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

`

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

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Wednesday, March 02, 2011

[Sunlight] Comes the time to carry loads

~

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

Ho, master, what a bird are you?*
Your name? What are you good for?
You do not fly, you do not graze,
you little sugar birdie!
You're like an ostrich. When one says,
"Now fly!" then you will say,
"I am a camel, Arab! ˆ When
did camels ever fly?"
And comes the time to carry loads,
you say, "No, I'm a bird!
When did one burden birds? Oh please,
leave this annoying talk!"

-- Ghazal (Ode) 2622
Translation by Annemarie Schimmel
"I Am Wind, You are Fire"
Shambhala, 1992

* "What a bird are you " -- this could variously be translated
as "What sort of bird are you?" or "What kind of bird are you, that
you don't fly?" Sunlight thanks Panevis, in Tehran, for the
discussion and clarification. -- Sunlight Ed.


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

~

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

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Tuesday, March 01, 2011

[Sunlight] Delusion is a divine curse

~

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

Delusion is a divine curse
that makes someone envious, conceited, malicious,
so that he doesn't know the evil he does
will strike him back.
If he could see his nothingness
and his deadly, festering wound,
pain would arise from looking within,
and that pain would save him.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

La`nat in bâshad keh kazhbinesh konad
hâsed o khvod-bin o por kinesh konad
Tâ na-dânad keh har ânke kard bod
`âqebat bâz âyad va bar vay zanad
Jomleh-ye farzin band-hâ binad be-`aks
mât be-rui gardad o naqsân o kas
Zânke u gar hich binad khvish-râ
mohlek o nasur besinad rish-râ
Dard khizad zin chonin didan darun
dard u-râ az hejâb ârad berun

-- Mathnawi II:2513-2517
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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