Thursday, April 26, 2012

[Sunlight] One dawn

~

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

unknown existence
undiscovered beauty
that's how you are
so far
but
one dawn
just like a sun
right from within
you will arise


-- From Ghazael 2840
Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001

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

~





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Wednesday, April 25, 2012

[Sunlight] Slaking your spiritual thirst

~


Today, Sunlight offers a selection from Mathnawi VI, verses 66-73, in an interpretive version by Coleman Barks, and in the translation by Reynold Nicholson upon which Barks based his version


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

Maybe you can't drink the entire Oxus River
but don't deny you're thirsty!

You want a spirit-drenching?
Dig a hole in this book, the Mathnawi,
this island. Make holes
so the ocean can flow up through.
Dig and make it porous
until it's all seawater.

Wind moves word-leaves off the surface
showing one color, clearness.

Beneath you, coral branches
and ocean-peaches.

When the Mathnawi sinks
with your digging, it loses its words.
Speaker, listener, language,
Bread-giver, bread-taker, bread.
The categories dissolve
into One Water.

-- Version by Coleman Barks
"Like This"
Maypop, 1990

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

Still, if it is impossible to drain (drink) the Oxus, one cannot
deny one's self as much (water) as will slate thirst.
If you are thirsting for the spiritual Ocean, make a breach in
the island of the Mathnawi.
Make such a great breach that at every moment you will see
the Mathnawi to be only spiritual.
When the wind sweeps away the straw from the (surface of)
the river-water, the water displays its unicolouredness.
Behold the fresh branches of coral, behold the fruits grown
from the water of the spirit!
When it (the Mathnawi) is made single (and denuded) of
words and sounds and breaths, it leaves all that (behind) and
becomes the (spiritual) Ocean.
The speaker of the word and the hearer of the word and the
words (themselves) - all three become spirit in the end.
The bread-giver and the bread-receiver and the wholesome
bread become single (denuded) of their forms and are turned
into earth . . .

-- Translated 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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Tuesday, April 24, 2012

[Sunlight] Deliver me from this imprisonment of free will

~

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

Deliver me from this imprisonment of free will,
O gracious and long-suffering Sustainer!
The one-way pull on the Straight Path*
is better than the two-way pull of perplexity.
Though You are the only goal of these two ways,
still this duality is agnonizing to the spirit.
Though the destination of these two ways is You alone,
still the battle is never like the banquet.
Listen to the explanation God gave in the Qur'ân:
they shrank from bearing it.**
This perplexity in the heart is like war:
when a man is perplexed he says,
"I wonder whether this is better for my situation or that."
In perplexity the fear of failure and the hope of success
always are in conflict with each other, now advancing, now retreating.
From You came this ebb and flow within me;
otherwise, O glorious One, this sea of mine was still.
From that source from which You gave me this perplexity,
likewise now, graciously give me clarity.

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

Ay Khodâvand-e Karim o bordbâr
deh amânam zin doshâkheh-ye ekhtiyâr
Jazb-e yekrâheh-ye Sirât al-mustaqim*
beh ze do rah-e taraddod ay Karim
Zin do rah garcheh hameh maqsad Toyi
lik khvod jân kandan âmad in doyi
Zin do rah garcheh be-joz-e To `azm nist
lik hargez razm hamchon bazm nist
Dar Nabi be-shenaw bayânesh az Khodâ
âyat-e ashfaqna an yahmilnahâ*
In taraddod hast dar del chon vaghâ
"kin bovad beh yâ keh ân hâl-e merâ"
Dar taraddod mi zanad bar hamdegar
khawf o omid behi dar karr o farr
Avvalam in jazr o madd az To resid
var nah sâken bovad in bahr ay Majid
Ham az ânjâ kin taraddod dâdiyam
bi taraddod kon merâ ham az karam

*al-Fâtihah, 6
**al-Ahzâb, 72

-- Mathnawi VI: 203-211
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

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

~

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Monday, April 23, 2012

[Sunlight] Cup and Ocean

~

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

Cup and Ocean

These forms we seem to be are cups floating in an ocean
of living consciousness.

They fill and sink without leaving an arc of bubbles or
any good-bye spray. What we

are is that ocean, too near to see, though we swim in it
and drink it in. Don't

be a cup with a dry rim, or someone who rides all night
and never knows the horse

beneath his thighs, the surging that carries him along.

-- Mathnawi 1, 1109-16
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~

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Friday, April 20, 2012

[Sunlight] Generosity

~

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

Generosity, then, comes from the eye—
not from the hand—it's seeing that matters:
only one who sees is saved.

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

Pas sakhâ az chashm âmad nah ze dast
did dârad kâr joz binâ na-rast

-- Mathnawi II: 900
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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Thursday, April 19, 2012

[Sunlight] Be drunk in love -- Ghazal 455

~

Today, Sunlight offers Ghazal 455 (also numbered as N13 by Nicholson), in a version by Helminski, and in translation by Arberry:

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

The Inner Garment of Love

A soul which is not clothed
with the inner garment of Love
should be ashamed of its existence.

Be drunk with Love,
for Love is all that exists.
Where is intimacy found
if not in the give and take of Love.

If they ask what Love is,
say: the sacrifice of will.
If you have not left your will behind,
you have no will at all.

The lover is a king of kings
with both worlds beneath him;
and a king does not regard
what lies at his feet.

Only Love and the lover
can resurrect beyond time.
Give your heart to this;
the rest is second-hand.

How long will you embrace
a lifeless beloved?
Embrace that entity
to which nothing can cling.

What sprouts up every spring
will wither by autumn,
but the rose garden of Love
is always green.

Both the rose and the thorn
appear together in spring,
and the wine of the grape
is not without its headaches.

Don't be an impatient
bystander on this path -
by God there's no death
worse than expectation.

Set your heart on hard cash
if you are not counterfeit,
and listen to this advice
if you are not a slave:

Don't falter on the horse
of the body; go more lightly on foot.
God gives wings to those
who are not content to ride an ass.

Let go of your worries
and be completely clear-hearted,
like the face of a mirror
that contains no images.

When it is empty of forms,
all forms are contained in it.
No face would be ashamed
to be so clear.

If you want a clear mirror,
behold yourself
and see the shameless truth
which the mirror reflects.

If metal can be polished
to a mirror-like finish,
what polishing might the mirror
of the heart require?

Between the mirror and the heart
is this single difference:
the heart conceals secrets,
while the mirror does not.

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

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

That spirit which wears not true love as a garment is
better not to have been; its being is nothing but a
disgrace.
Be drunk in love, for love is all that exists; without the
commerce of love there is no admittance to the Beloved.
They say, "What is love?" Say, "The abandonment of free
will." He who has not escaped out of free will, no free will
has he.
The lover is an emperor; the two worlds are scattered over
him; the king pays no heed to the scattering.
Love it is and the lover that remain till all eternity;
set not your heart on aught but this, for it is merely
borrowed.
How long will you embrace a dead beloved? Embrace the soul
which naught embraces.
What was born of spring dies in the season of autumn;
love's rosebower receives no replenishment from spring.
The rose that comes of spring, the thorn is its companion;
the wine that comes of pressed grapes is not exempt from
crop-sickness.
Be not an expectant spectator on this path; for by Allah,
there is no death worse than expectancy.
Set your heart on the true coin, if you are not
counterfeit; give ear to this subtlety, if you lack an
earring.
Tremble not on the body's steed; fare lighter afoot; God
gives wings to him who rides not on the body.
Let go care and become wholly clear of heart, like the face
of a mirror without image and picture
When it has become clear of images, all images are
contained in it; that clear-faced one is not ashamed of any
man's face.
Would you have your self clear of blemish? Gaze upon Him,
for He is not ashamed or afraid of the truth.
Since the steely face gained this skill from purity, what
shall the heart's face, which is without dust, discover?
I said, "What shall it discover?" No, I will not say;
silence is better, lest the heart-ravisher should say, "He
cannot keep a secret.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 1"
University of Chicago Press, 1991

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

~

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Wednesday, April 18, 2012

[Sunlight] "That very delay is an aid"

~


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


God said, "It is not because he is despicable
that I delay My gift to him: That very delay is an aid.
His need brought him from heedlessness to Me,
pulling him by the hair to My lane.
Were I to satisfy his need, he would go back
and immerse himself in that game.
Although he laments to the bottom of his soul:
'Oh Thou whose protection is sought!' - let him weep with
broken heart and wounded breast.
For I am pleased by his voice, his saying, 'Oh
God!' and his secret prayers. . . ."
People cage parrots and nightingales to hear the
sound of their sweet songs.
But how should they put crows and owls into
cages? Who indeed has heard tale of that? . . .
Know for certain that this is the reason the
believers suffer disappointment in good and evil.

-- Mathnawi, VI: 4222-26, 28-29, 37
Translation by William C. Chittick
The Sufi Path of Love - The Spiritual Teachings of Rumi
State University of New York Press, Albany, 1983

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

~

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

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Tuesday, April 17, 2012

[Sunlight] God suffices me

~

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

Love is a ship for the elect:
it is deliverance from disaster.
Sell intelligence and buy bewilderment:
your intelligence may be opinion,
while bewilderment may be naked vision.
Sacrifice your understanding in the presence of Muhammad:
say, God suffices me.*

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

`Eshq chon kashti bud bahr-e khavâss
kam bud âfat bud aghlab khalâs
Ziraki be-ferush va hayrâni be-khar
ziraki zannast va hayrâni nazar
`aql qorbân kon be-pish-e Mostafâ
Hasbi Allâh gu keh Allâham kafâ

-- Mathnawi IV: 1406-1408
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
Persian transliteration courtesy of Yahyá Monastra

*Hadith of Prophet Muhammad: Hasbi Allâh (God is sufficient for me).

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

~


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Monday, April 16, 2012

[Sunlight] "What Hurts the Soul?"

~

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

What Hurts the Soul?

We tremble, thinking we're about to dissolve
into non-existence, but non-existence fears
even more that it might be given human form!

Loving God is the only pleasure.
Other delights turn bitter.

What hurts the soul?
To live without tasting
the water of its own essence.

People focus on death and this material earth.
They have doubts about soul-water.
Those doubts can be reduced!

Use night to wake your clarity.
Darkness and the living water are lovers.
Let them stay up together.

When merchants eat their big meals and sleep
their dead sleep, we night-thieves go to work.

-- Mathnawi I: 3684-3692
Version by Coleman Barks
"Say I Am You"
Maypop, 1994

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

~

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Friday, April 13, 2012

[Sunlight] The Beloved is all, the lover just a veil

~

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

The Beloved is all, the lover just a veil.
The Beloved is living, the lover a dead thing.
If Love withholds its strengthening care,
the lover is left like a bird without wings.
How will I be awake and aware if the light of the Beloved is absent?
Love wills that this Word be brought forth.
If you find the mirror of the heart dull,
the rust has not been cleared from its face.

~ ~ ~ ~ ~ ~ ~ ~

Cümle Mashukast ve ashik perde
zinde Mashukast ve ashik mürde
Çün ne-bashed ishk-ra perva-yi U
u çü murgi mand bi perva-yi u
Men çigune hosh darem pish ü pes
çü0n ne-bashed nur-i Yarem pish ü pes
Ishk hahed k'in suhan birun büved
ayine gammaz ne-bud çün büved
Ayine-et dani çira gammaz nist
z'anki zengar ez rahsh mümtaz nist

-- Mathnawi: I:30-34
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Thursday, April 12, 2012

[Sunlight] I was dead; I became alive - Ghazal 1393

~

Today, Sunlight offers Ghazal (Ode) 1393, in versions by Coleman
Barks and Jonathan Star, and in translations by Nader Khalili and
A.J. Arberry:

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

"Sublime Generosity"

I was dead, then alive.
Weeping, then laughing.

The power of love came into me,
and I became fierce like a lion,
then tender like the evening star.

He said, "You're not mad enough.
You don't belong in this house."

I went wild and had to be tied up.
He said, "Still not wild enough
to stay with us!"

I broke through another layer
into joyfulness.

He said, "It's not enough."
I died.

He said, "You're a clever little man,
full of fantasy and doubting."

I plucked out my feathers and became a fool.
He said, "Now you're the candle
for this assembly."

But I'm no candle. Look!
I'm scattered smoke.

He said, "You are the sheikh, the guide."
But I'm not a teacher, I have no power.

He said, "You already have wings.
I cannot give you wings."

But I wanted his wings.
I felt like some flightless chicken.

Then new events said to me,
"Don't move. A sublime generosity is
coming toward you."

And old love said, "Stay with me."

I said, "I will."

You are the fountain of the sun's light.
I am a willow shadow on the ground.
You make my raggedness silky.

The soul at dawn is like darkened water
that slowly begins to say "Thank you, thank you."

Then at sunset, again, Venus gradually
changes into the moon and then the whole nightsky.

This comes of smiling back
at your smile.

The chess master says nothing,
other than moving the silent chess piece.

That I am part of the ploys
of this game makes me
amazingly happy.

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

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


"My King"

I was dead and now I am alive.
I was in tears and now I am laughing.
The power of love swept over my soul
and now I am that eternal power.

My eyes are content.
My soul is fulfilled.
My heart is roaring.
My face glows like Venus.

He said, "But you are not mad with love.
You don't belong in this house."
I went and became mad.
I put chains round my neck.

He said, "But you are not drunk with love.
You don't belong at this party."
I went and became drunk.
I rolled on the floor with joy.

He said, "But you have not tasted the sweetness of death."
I sipped the wine of death
and fell before His life-giving face.

He said, "But you are a worldly man,
you have so many clever questions."
I went and became a fool,
babbling at every street-corner. . . .

He said, "Now you are a candle.
Everyone in the gathering has turned toward you."

"No, I don't belong here.
I am not a candle,
I am a wisp of smoke."

He said, "You are a Shaykh and a Master,
A guide of lost souls."

"No, I am not a Shaykh nor a guide,
I am slave to your every word."

He said, "You can fly.
Why should I give you feathers and wings?"

"For "your" feathers and wings
I would clip my own
and crawl upon the ground. . . ."

You are the majestic fountain of the Sun
that pours upon my head.
I am the shadow of a willow tree
bent over and melting.

When my heart was warmed by your radiant Sun
I took off my torn clothes
and put on fine silk.
My soul was once a slave and a donkey-driver,
Now it swaggers down the street
like a kingly lord.

The knowledge of you has lifted me up,
Now I am a star shining above the seventh heaven.
I was a glitter in the night sky,
Now I am the Moon and the two hundred folds of heaven.
I was Joseph at the bottom of a well,
Now I am Joseph the King!

O famous Moon, shine on me.
A ray of your light
would turn my world into a rosegarden.

Now I will move in silence,
Like a chess piece,
Watching as my whole life
revolves around
the position of my King.

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

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

i was dead
i came alive
i was tears
i became laughter

all because of love
when it arrived
my temporal life
from then on
changed to eternal

love said to me
you are not
crazy enough
you don't
fit this house

i went and
became crazy
crazy enough
to be in chains

love said
you are not
intoxicated enough
you don't
fit the group

i went and
got drunk
drunk enough
to overflow
with light-headedness

love said
you are still
too clever
filled with
imagination and skepticism

i went and
became gullible
and in fright
pulled away
from it all

love said
you are a candle
attracting everyone
gathering every one
around you

i am no more
a candle spreading light
i gather no more crowds
and like smoke
i am all scattered now

love said
you are a teacher
you are a head
and for everyone
you are a leader

i am no more
not a teacher
not a leader
just a servant
to your wishes

love said
you already have
your own wings
i will not give you
more feathers

and then my heart
pulled itself apart
and filled to the brim
with a new light
overflowed with fresh life

now even the heavens
are thankful that
because of love
i have become
the giver of light

-- Translation by Nader Khalili,
"Rumi, Fountain of Fire"
Cal-Earth Press, 1994

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

I was dead, I became alive; I was weeping, I became laughing;
the power of love came, and I became everlasting power.
My eye is satiated, my soul is bold, I have the heart of a lion, I
have become shining Venus.
He said, "You are not mad, you are not appropriate to this
house"; I went and became mad, I became bound in shackles.
He said, "You are not intoxicated; go, for you belong not to
this party"; I went and became intoxicated, I became overflowing
with joy.
He said, "You are not slain, you are not drenched in joy";
before his life-giving face I became slain and cast down.
He said, "You are a clever little man, drunk with fancy and
doubt"; I became a fool, I became straightened, I became
plucked up out of all.
He said, "You have become a candle, the qibla of this assem-
bly"; I am not of assembly, I am not candle, I have become
scattered smoke.
He said, "You are shaikh and headman, you are leader and
guide"; I am not shaikh, I am not leader, I have become slave
to your command.
He said, "You have pinions and wings, I will not give you
wings and pinions"; in desire for his pinions and wings I became
wingless and impotent*.
New fortune said to me, "Go not on the way, do not become
pained, for out of grace and generosity I am now coming to you."
Old love said to me, "Do not move from my breast"; I said,
"Yes, I will not, I am at rest and remain."
You are the fountain of the sun, I am the shadow of the
willow; when You strike my head, I become low and melting.
My heart felt the glow of the soul, my heart opened and split,
my heart wove a new satin, I became enemy of this ragged one.
The form of the soul at dawn swaggered insolently; I was a
slave and an ass-driver, I became king and lord.
Your paper gives thanks for your limitless sugar, for it came
into my embrace, and I dwelt in it.
My darkling earth gives thanks for my bent sky and sphere,
for through its gaze and circling I became light-receiving.
The sphere of heaven gives thanks for king and kingdom and
angel, for through his generosity and bounty I have become
bright and bountiful.
The gnostic of God gives thanks that we have outraced all;
above the seven layers* I have become a shining star.
I was Venus, I became the moon, I became the two hundred-
fold sky; I was Joseph, henceforth I have become the waxing
Joseph*.
Famous moon, I am yours, look upon me and yourself, for
from the trace of your smile I have become a smiling rosegarden.
Move silently like a chessman, yourself all tongue, for through
the face* of the king of the world I have become happy and
blissful.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 1"
University of Chicago Press, 1968, 1991

* "Impotent": i.e. "plucked clean of feathers."
* "The seven layers": the seven heavens.
* Joseph, after coming up from the well, waxed in beauty and
power.
* "The face": a pun on "rukh", which also means "rook".

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

~

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

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Wednesday, April 11, 2012

[Sunlight] Devour my verse the moment it is fresh

~

Today, Sunlight offers Ghazal (Ode) 981, from Rumi's "Diwan-e
Shams", in a literal translation by Chittick, a poetic version by Star, and a second literal by A.J. Arberry:


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

My poetry is like Egyptian bread: Night passes
and you cannot eat it.
Eat it while it is fresh, before the dust settles
on it!
Its place is in the tropics of the awareness - it
dies in this world because of the cold.
Like a fish, it flops a moment on dry ground. A
while later you see it lifeless.
If you eat it imagining it to be fresh, you will
have to paint many fantastic images.
You will devour your own imagination, not
these ancient words, oh man!

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


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

"The Bread of Egypt"

My poetry is like the bread of Egypt -
if one night passes
it will become stale.
Partake while it is still fresh,
before it dries out in the air.

My words rise in the warmth of the heart,
they fade in the cold of the world.
Like fish on dry land
they quiver for a moment, then die.

If you take in my words but do not digest them
you'll have to color every truth
with your own imaginings.

O man, you drink from an empty cup
while the precious wine gets poured
in the gutter.
You drink from the well of your own delusion
while spitting out
these sweet and ancient words.

If you eat stale bread
thinking that it's fresh,
all you'll get is a stomachache.

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

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

My verse resembles the bread of Egypt - night passes over it,
and you cannot eat it any more.
Devour it the moment it is fresh, before the dust settles
upon it.
Its place is the warm climate of the heart; in this world it dies
of cold.
Like a fish it quivered for an instant on dry land, another
moment and you see it is cold.
Even if you eat it imagining it is fresh, it is necessary to
conjure up many images.
What you drink is really your own imagination; it is no old tale,
my good man.

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

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

~


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

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Monday, April 09, 2012

[Sunlight] "Ask the way to the Spring

~

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

"When you do things from your soul,
you feel a river moving in you, a joy.

When actions come from another section,
the feeling disappears.

Don't let others lead you. They may be blind,
or worse, vultures. Reach for the rope
of God. And what is that?

Putting aside self-will.

Because of willfulness people sit in jail.
From willfulness, the trapped birds' wings are tied.
From willfulness, the fish sizzles in the skillet.

The anger of police is willfulness. You've seen
a magistrate inflict visible punishment.
Now see the invisible.

If you could leave selfishness, you would see
how your soul has been tortured.

We are born and live inside black water in a well.
How could we know what an open field of sunlight is?

Don't insist on going where you think you want to go.
Ask the way to the Spring.

Your living pieces will form a harmony.

There is a moving palace that floats through the air,
with balconies and clear water running in every part of it,
infinity everywhere, yet contained under a single tent.

-- Mathnawi, VI, 3487-3510
Version by Coleman Barks
"We Are Three,"
Maypop, 1987

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

~

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

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Friday, April 06, 2012

[Sunlight] The difference between truth and falsehood

~

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

The difference between truth and falsehood becomes visible
the moment the collyrium of grace clears the eye;
otherwise, dung and musk seem the same
to one whose nose is clogged.
To cure boredom he picks up something to read,
neglecting the words of the Almighty,
that by means of some entertaining article
he may quell the painful fire and anxiety.
Either pure water or urine would work to put out the fire.
But if you really come to know this pure water,
the Word of God which is of the spirit,
all distress will vanish from your soul,
and your heart will find its way to the rose garden,
for everyone who catches a scent of the mystery of revelation
discovers a spiritual orchard with a running brook.

~ ~ ~ ~ ~ ~

Farq ângah bâshad az haqq o majâz
keh konad kohl-e `iyânat cheshm-bâz
Var nah poshk o moshk pish-e akhshami
har do yeksânast chon na-bovad shammi
Khvishtan mashghul kardan az malâl
bâshadesh qasd az kalâm-e Zu al-Jalâl
K-âtesh-e vasvâs-râ o ghosseh-râ
zân sokhan be-neshânad o sâzad davâ
Bahr-e in meqdâr âtesh shândan
âb-e pâk o bawl yeksân shod beh fann
Âtesh-e vasvâs-râ in bawl o âb
har do be-neshânand hamchon vaqt-e khvâb
Lik gar vâqef shavi zin âb-e pâk
keh Kalâm-e izadast o ruh-nâk
Nist gardad vasvaseh-ye kolli ze jân
del biyâyad rah beh su-ye golestân
Zânkeh dar bâghi o dar juyi parad
harkeh az serr-e sohof buyi barad

-- Mathnawi IV: 3464-3472
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~

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

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Thursday, April 05, 2012

[Sunlight] Gnats inside the wind

~

The gnats come to Solomon to seek justice, and find non-existence: a poetic version of the Mathnawi story from Coleman Barks, and the literal translation by Nicholson, upon which Barks based his version.


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

Gnats inside the wind

Some gnats came from the grass to speak with Solomon.

"O Solomon, you are the champion of the oppressed.
You give justice to the little guys, and they don't get
any littler than us! We are tiny metaphors
for frailty. Can you defend us?"

"Who has mistreated you?"

"Our complaint is against the wind."

"Well," says Solomon, "you have pretty voices,
you gnats, but remember, a judge cannot listen
to just one side. I must hear both litigants."

"Of course," agree the gnats.

"Summon the East Wind!" calls out Solomon,
and the wind arrives almost immediately.

What happened to the gnat plaintiffs? Gone.

Such is the way of every seeker who comes to complain
at the High Court. When the presence of God arrives,
where are the seekers? First there's dying,
then union, like gnats inside the wind.

-- Mathnawi III: 4624 - 59
Poetic version by Coleman Barks
"The Essential Rumi"
HarperSanFrancisco, 1995

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

~~How, in the presence of Solomon, on whom be peace,
the gnat appealed for justice against the Wind.~~

The gnat came from the garden and the grass, and the gnat
began to demand justice from Solomon,
Saying, "O Solomon, thou dealest out justice to the devils
and the children of men and the Jinn.
Bird and fish are under the protection of thy justice: who is
the lost one whom thy bounty hath not sought out?
Give justice to us, for we are very miserable: we are deprived
of the orchard and the rose garden.
The difficulties of every weakling are solved by thee: the gnat
in sooth is the (proverbial) similitude for weakness.
We are celebrated for weakness and frailty*: thou art cele-
rated for kindness and care of the lowly.
O thou who hast reached the limit in (traversing) the stages
of Power, (while) we have reached the limit in failure and
abberation,
Do justice, relieve us from this sorrow, take our hand (to help
us), O thou whose hand is the hand of God."
Then Solomon said, "O seeker of equity, tell (me), against
whom art thou demanding justice and equity?
Who is the oppressor that in (his) insolence* has done thee
injury and scratched thy face?
Oh wonderful! Where, in Our epoch, is the oppressor that
is not in Our prison and chains?
When We were born, on that day Injustice died: who, then,
hath produced (committed) in Our epoch an act of injustice?
When the light dawned, the darkness vanished: darkness is
the origin and support of injustice.
Look, (some of) the devils are doing work and service; the
others are bound in shackles and bounds.
The origin of injustice of the oppressors was from the
devil: the devil is in bondage: how did violence appear?
(The Divine Will uttered in) 'Be, and it was' hath bestowed
the kingdom on Us, that the people may not cry out in lament
to Heaven;
That burning sighs* may not soar upward; that the sky and
the stars* may not be shaken;
That the empyrean may not tremble at the orphan's wail; that
no (living) soul may be marred by violence.
We established a law (of justice) throughout the kingdoms (of
the earth), to the end that no (cry of) 'O Lord!' should go up to
the skies.
O oppressed one, do not look to Heaven, for thou hast a
heavenly king in the temporal world."
The gnat said, "My appeal is against the hand (might) of the
Wind, for he opened the two hands of oppression against us.
Through his oppression we are in sore straits: with closed
lips we are drinking blood (suffering torment) from him."

~~ How Solomon, on whom be peace, commanded the plaintiff
gnat to bring its adversary to the court of judgement. ~~

Then Solomon said, "O thou with the pretty voice, it behoves
thee to hearken with (all thy) soul to the command of God.
God hath said to me, 'Beware, O Judge! Do not hear one
litigant without the other litigant."
Until both litigants come into the presence, the truth does
not come to light before the judge.
If the (one) litigant alone raises a hundred clamours, beware,
beware! Do not accept his word without (hearing) his ad-
versary.'
I dare not avert my face from the (Divine) command. Go,
bring thy adversary before me."
It (the gnat) said, "Thy words are an argument (conclusive) and
sound. My adversary is the Wind, and he is in thy jurisdiction."
The King shouted, "O East-wind, the gnat complains of thy
injustice: come!
Hark, come face to face with thy adversary and reply to thy
adversary and rebut thy opponent."
When the Wind heard (the summons), he came very rapidly:
the gnat at once took to flight.
Then Solomon said, "O gnat, where (art thou going)? Stop,
that I may pass judgement on (you) both."
It (the gnat) answered, "O King, my death is from his being:
verily, this day of mine is black from his smoke.
Since he has come, where shall I find rest? for he wrings the
(vital) breath out of my body."
Even such is the seeker at the Court of God: when God comes,
the seeker is naughted.
Although that union (with God) is immortality on immor-
tality, yet at first that immortality (baqa) consists in dying to
self (fana).
The reflections that are seeking the Light are naughted when
His Light appears.
How should the reason remain when He bids it go?* Every-
thing is perishing except His Face.
Before His Face the existent and the non-existent perish:
existence in non-existence is in sooth a marvellous thing!
In this place of presence (all) minds are lost beyond control;
when the pen reaches this point, it breaks.

-- Mathnawi III: 4624-4663
Translation by Reynold A. Nicholson
"The Mathnawi of Jalalu'ddin Rumi"
E.J.W. Gibb Memorial, 1990

* Literally, "broken-wingedness."
* Literally, "wind and moustache." "bluster."
* Literally, "smokes."
* Literally, "Suha," the name of a small star.
* "Bids it go" -- Literally, "when He gives (it its) head, i.e.,
dismisses (it)."

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

~

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

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Wednesday, April 04, 2012

[Sunlight] A reminder of your true self - Ghazal 1244

~

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

Sana'i ! If you don't find a friend, be your own
friend! In this world of every kind of man and every kind of
task, be a man for your own task!*
Each member of this caravan is stealing his own
baggage -- place your own self behind and sit before your
baggage!
People sell ephemeral beauty and buy
ephemeral love -- pass beyond those two dry riverbeds and be
your own river!
These friends of yours keep on pulling you by
the hand toward nonexistence -- steal back your hand and be
your own helper!
These beauties painted on canvas veil the
beauties of the heart - - lift up the veil and enter: Be with your
own Beloved!
Be with your own Beloved and be a well-thinking,
good man! Be more than two worlds -- dwell in your own
domain!
Go, do not become drunk with the wine that increases
arrogance -- behold the brightness of that Face and be
soberly aware of your own Self!

-- Ghazal (Ode) 1244
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

* Rumi refers to Sana'i's discussion of good and evil companions
in his Hadiqat al-haqiqat.

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

~

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

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Tuesday, April 03, 2012

[Sunlight] Conventional, borrowed knowledge

~

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


Knowledge is conventional and borrowed
when its owner is annoyed
by people who aren't fascinated by it.
Since it was learned as a bait for popularity,
and not for enlightenment,
the seeker of religious knowledge
is no better than the seeker of worldly knowledge.
He seeks to please the vulgar and the noble,
rather than to attain freedom from this world.
Like a mouse he has burrowed in every direction;
afraid of the light, he prefers to work in the darkness.

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

`Elm-e taqlidi o ta`limist ân
kaz nofur mostame` dârad faghân
Chon pay-e dâneh nah be-har rawshanist
hamcho tâleb-e `elm donyâ-ye danist
Tâleb-e `elm ast be-har `amm o khâss
ni keh tâ bâyad azin `âlem-e khalâs
Hamcho mushi har taraf surâkh kard
chonke nuresh rând az dar goft bord

-- Mathnawi II:2429-2433
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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Monday, April 02, 2012

[Sunlight] A Small Market Between Towns

~

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

A Small Market Between Towns

There's a town where the soul is fed, where love hears
truth and thrives, and

another town that produces lies that degrade and starve
love. Your voice is

a small market set up between the two towns. Goods arrive
from both directions, flimsy,

fake items and honestly made, wholehearted tools and wares.
Some travelers immediately know

which is which. Some voices open a shop and spend sixty
years chearting customers,

gossiping when they leave, and flattering women to get their
attention. Others weary

of the marketplace altogether and rarely go there.


-- Mathnawi VI, 4276, 4281-82, 4298-4300
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~

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

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