Friday, November 30, 2012

[Sunlight] There you are -- Ghazal 2778

~

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

There You Are

You're inside every kindness. When
a sick person feels better, you're

that, and the onset of disease too.
You're sudden, terrible screaming.

Some problems require we go for help:
when we knock on a stranger's door,

you sent us. Nobody answers: it's
you! When work feels necessary, you

are the way workers move in rhythm.
You are what is: the field, the players,

the ball, those watching. Someone
claims to have evidence that you do

not exist. You're the one who brings
the evidence in, and the evidence

itself. You are inside the soul's
great fear, every natural pleasure,

every vicious cruelty. You are in
every difference and irritation.

Someone loves something; someone else
hates the same. There you are.

Whatever eyes see, what anyone wants
or not: political power, injustice,

material possessions, those are your
script, the handwriting we study.

Body, soul, shadow. Whether reckless
or careful, you are what we do. It's

absurd to ask your pardon. You're
inside repentance, and sin! The wonder

of various jewels, agate, emerald.
How we are during a day, then at night,

you are those moods and qualities.
The pure compassion we feel for each

other. Every encampment has a tent
where the leader is and also the wide

truth of your imperial tent overall.

-- Ghazal 2778
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~



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Thursday, November 29, 2012

[Sunlight] The fair and the foul within

~

Here, Sunlight offers two presentations of the Mathnawi verses from Book II, line 1416, et. seq., as interpreted by the Helminskis (with Persian transliteration), and Coleman Barks.


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

Within the human being is a jungle.
You, born of the Divine Breath, be aware.
Wolves and pigs by the thousands are within,
the fair and the foul.
What dominates you is what you are.
If your gold outweighs your copper,
you will be known as gold. Whatever you most are
is the form in which you will resurrect.

~~~~~~~~~

Bisheh-'i âmad vojud-e âdami
bar hazar shaw zin vojud ar zân dami
Dar vojud-e mâ hazârân gorg o khuk
sâleh o nâ-sâleh va khub o khashuk
Hokm ân khvor ast kân ghâleb-tarast
chonke zar pish az mes âmad ân zarast
Sirati kân dar vojudat ghâlebast
ham bar ân tasvir hashrat vâjebast

-- Mathnawi II: 1416-1419
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
(Persian transliteration courtesy of Yahyá Monastra)

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

A Goat Kneels!

The inner being of a human being
is a jungle. Sometimes wolves dominate,
sometimes wild hogs. Be wary when you breathe!

At one moment gentle, generous qualities,
like Joseph's, pass from one nature to another.
The next moment vicious qualities
move in hidden ways.

Wisdom slips for a while into an ox!
A restless, recalcitrant horse suddenly
becomes obedient and smooth-gaited.

A bear begins to dance.
A goat kneels!

Human consciousness goes into a dog,
and that dog becomes a shepherd,
or a hunter.

In the Cave of the Seven Sleepers
even the dogs were seekers.

At every moment a new species rises in the chest -
now a demon, now an angel, now a wild animal.

There are also those in this amazing jungle
who can absorb you into their own surrender.

If you have to stalk and steal something,
steal from them!

-- Mathnawi II: 1416-1429
Version by Coleman Barks
"Delicious Laughter"
Maypop, 1990

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

~





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Wednesday, November 28, 2012

[Sunlight] Come, come the Beloved has arrived! -- Ghazal 330

~

Sunlight presents Ghazal (Ode) 330, from the "Diwan-e Shams",
in a version by Jonathan Star, in a translation by Kolin and Mafi, and in a translation by A.J. Arberry.

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

Come, come,
The roses are in bloom!
Come, come,
The Beloved has arrived!

Now is the time to unite
the soul and the world.
Now is the time to see the sunlight
dancing as one with the shadows.

Laugh at those faithless men
who boast with loud voices.
Weep for that friend
who has turned away from the Friend.

The whole city is trembling with fear
now that the madman
has broken from his chains.

What a day!
What a day!
A day of upheaval!
A day of revolt!
Perhaps the scroll
that records every deed
is falling from the sky!

Beat the drum,
Speak no more –
The heart has gone,
The mind has gone,
The soul, too, has gone
to the Beloved.

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

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

Come, come
the Beloved has arrived!
The rose garden is blooming
run and offer your life and the world
to the rising Sun.
Smile and see the beauty hidden
In an ugly face,
weep, weep for those who have turned
away from love.
What a day, what a day!
A day of resurrection!
The lover has once again broken free from his chains.
The scroll of our deeds brought by the angels lays open.
Beat the drum and say no more
The heart and mind have gone
the soul has flown to the Beloved!

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

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

Come, come, for the rosebower has blossomed; come, come,
for the beloved has arrived.
Bring at once altogether soul and world; deliver over to the
sun, for the sun has drawn a fine blade.
Laugh at that ugly one showing off airs; weep for that friend
who is severed from the Friend.
The whole city seethed when the rumour ran abroad that
madman had once again escaped from his chains.
What a day it is, what day is it, such a day of uprising?
Perchance the scroll of men's deeds has already fluttered from
the skies.*
Beat the drums, and speak no more; what place is there for
heart and mind? For the soul too has fled.

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

Notes from the Arberry text:
See Aflaki, "Manaqib" 161, on Rumi preaching to dogs at the
Crossroads.
* As on the Resurrection Day the scrolls of men's deeds will
flutter over their heads.

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

~



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Tuesday, November 27, 2012

[Sunlight] So--no more complaining!

~

Here, Sunlight offers Rumi's Ghazal Number 1380, in a poetic version by Coleman Barks, along with the literal translation by A.J. Arberry upon which Barks based his version:

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

Yesterday you put a crown on my head
that, no matter how anyone strikes it,
will not fall off. Love's nightcap,
with your handstitching around the brow.

Even if my head's not in it,
because it is your gift to me,
my head becomes a pearl
lifted from the jewelbox.

Prove it. Here's a heavy mace.
See if I am more bone and marrow than soul.

Inside this skull-nut there's almond essence
to sweeten lip and throat and put light in the eyes.

So no more complaining.
Jesus didn't ask, "Where's my donkey?"
There was just one less in the donkey herd.

The strength of a rider
doesn't come from his lean mount
but from his love.

Don't say Ah, ah, when you're hurt.
Say Allah.

Joseph didn't talk about his time in the well,
but rather of sitting on the throne of Egypt.

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

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

Yesterday my darling placed a golden crown on my head;
however many blows you may strike, it will not fall from my
head.
The cap-stitching king of eternity from his brows on my brows
sets the nightcap of love, so of course it remains for ever.
And even if my head does not remain with the cap, I will
become all head like the moon; for my pearl will appear brighter
without casket and shell.
Here is my head, and there a heavy mace; strike, to make proof;
and if this bone breaks, I am more full of marrow than intellect and soul.
That nut lacking pith which has chosen the husk – how shall
it have percieved the relish of the almond-essence of my Prophet?
A sweetmeat full of his nuts, his sugar, and almonds sweetens
my throat and lip, gives light to my eyes.
When you discover the pith, my son, and have learned to
disregard the husk, when you have entered the quarter of Jesus,
you will not any more say, "Where is my ass?"
My soul, how long will you complain? Give up one ass from
the head; behold the stoutness of the rider, not my lean draught-
horse.
Know that the stoutness of the lover derives from the
stoutness of his Beloved, for the pride of lovers arises from
"I am God Most Great."
O sighing pains, do not say "Ah, ah," say "Allah"; speak not
of the well, speak of the throne, O Joseph my soul-nourisher.

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

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

~









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Monday, November 26, 2012

[Sunlight] Turn me into patience and forbearance

~

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

O You who have transmuted one clod of earth into gold,
and another into the Father of mankind,
Your generous work is the transmutation of essences;
my work is mostly forgetfulness and mistakes.
Transmute my mistakes and forgetfulness into knowledge:
With my imperfect nature, turn me into patience and forbearance.

` ` ` ` ` ` ` ` ` ` ` ` ` ` `

Ay mobaddal kardeh khâki-râ beh-zar
khâk-e digar-râ be-kardeh Bu al-bashar
Kâr-e To tabdil-e a`yân o `atâ
kâr-e man sahvat o nesyân o khatâ
Sahv o nesyân-râ mobaddal kon beh-`elm
man hameh halamam merâ kon sabr o helm

-- Mathnawi V: 780-782
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~


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Friday, November 23, 2012

[Sunlight] Four Interrupted Prayers

~

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

Four Interrupted Prayers

Four Indians enter a mosque and begin the prostrations.
Deep, sincere praying.

But a priest walks by, and one of the Indians, without
thinking, says, "Oh,

are you going to give the call to prayer now? Is it time?"
The second Indian, under

his breath, "You spoke. Now your prayers are invalid."
The third, "Uncle, don't scold him!

You did the same thing. Correct yourself." The fourth,
"Praise to God, I

have not made the mistake of these three." So all four
prayers are interrupted, with

the three faultfinders being more at fault than the
original speaker. Blessed

is one who sees his weakness, and blessed is one who, when
he sees a flaw in someone

else, takes responsibility for it. Because, half of any person
is wrong and weak and off

the path. Half! The other half is dancing and swimming and
flying in the invisible joy. You

have ten open sores on your head. Put what salve you have
on yourself. And point out

to everyone the dis-ease you are. That's part of getting
well! When you lance yourself

that way, you become more merciful and wiser. Even if you
don't have a particular

fault at the moment, you may soon be the one who makes some
act notorious. Don't feel

self-satisfied. Lucifer lived eons as noble angel. Think
what his name means now.

Don't try to be famous until your face is completely washed
of any fear. If your beard

hasn't grown out, don't joke about someone's smooth chin.
Consider how Satan swallowed

soul poison, and be grateful that you taste only the
sweetness of being warned.

-- Mathnawi II: 3027-45
Version by Coleman Barks
"The Soul of Rumi"
HarperCollins, 2001

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

~



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Thursday, November 22, 2012

[Sunlight] Thanksgiving is sweeter than the bounty itself

~

Here, Sunlight offers an excerpt from the Mathnawi, Book III,
Verses 2895, et seq., in a version by the Helminskis (thought to be
derived from Nicholson), a Persian transliteration, and a translation
by Nicholson:

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

Giving thanks for abundance
is sweeter than the abundance itself.
Should one who is absorbed with the Generous One
be distracted by the gift?
Thankfulness is the soul of beneficence;
abundance is but the husk, for thankfulness brings you to the place
where the Beloved lives.
Abundance yields heedlessness; thankfulness, alertness:
hunt for bounty with the snare of gratitude to the King.

~ ~ ~ ~ ~ ~ ~ ~ ~

Shokr-e ne`mat khvoshtar az ne`mat bovad
shokr-e Bâreh kay su-ye ne`mat ravad
Shokr jân-e ne`mat va ne`mat chu-pust
zânke shokr ârad torâ tâ ku-ye Dust
Ne`mat ârad ghaflat va shokr entebâh
sayd-e ne`mat kon be-dâm-e shokr-e Shâh

-- Mathnawi III: 2895-2897
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

Thanksgiving for the bounty is sweeter than the bounty
(itself): how should he that is addicted to thanksgiving go towards
(direct his attention to) the bounty?
Thanksgiving is the soul of the bounty, and the bounty is as a
husk because thanksgiving brings you to the abode of the Beloved.
Bounty produces heedlessness, and thanksgiving alertness:
hunt after bounty with the snare of thanksgiving to the King.
The bounty of thanksgiving will make you contented and princely so
that you will bestow a hundred bounties on the poor.
You will eat your fill of the viands and dessert of God, so that
hunger and begging will depart from you.

-- Mathnawi III: 2895-2899
Translation and Commentary 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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Wednesday, November 21, 2012

[Sunlight] This love -- Quatrain 210

~

Today, Sunlight offers two interpretations of Quatrain 210:

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

This Love is the king,
yet a throne cannot be found.
It is the essence of the Koran
yet a verse cannot be found.
Any lover hit by the Hunter's arrow
will bleed all over,
yet a wound cannot be found.

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

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

This Love is a King
but his banner is hidden.
The Koran speaks the Truth
but its miracle is concealed.
Love has pierced with its arrow
the heart of every lover.
Blood flows but the wound is invisible.

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


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

~


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Tuesday, November 20, 2012

[Sunlight] The burden of patience and gratitude

~

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

The ass, your fleshly soul,
has wandered off; tie it down.
How long will it run away from work?
Let it bear the burden of patience
and gratitude—whether for a hundred years,
or for thirty or twenty.

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

Shod khar-e nafs-e to bar mikhash band
chand be-gorizad ze kâr o bâr chand
Bâr-e sabr o shokr u-râ bordanist
khvâh dar sad sâl o khvâhi si o bist

-- Mathnawi II :729-730
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~






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Monday, November 19, 2012

[Sunlight] Returning to the source of the source -- Ghazal 2805

~

Today, Sunlight offers Ghazal (Ode) 2805, from Rumi's "Diwan-e Shams" -- "The Collection of Shams" -- in a poetic version from Coleman Barks, and a translation from A.J. Arberry.

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

Imagine the time the particle you are
returns where it came from!

The family darling comes home.
Wine, without being contained in cups,
is handed around.

A red glint appears in a granite outcrop,
and suddenly the whole cliff turns to ruby.

At dawn I walked along with a monk
on his way to the monastery.

"We do the same work," I told him.
"We suffer the same."

He gave me a bowl.
And I saw: the soul has this shape.

Shams, you that teach us and actual sunlight,
help me now, being in the middle of being
partly in my self, and partly outside.

-- Version by Coleman Barks
"We Are Three"
Maypop, 1987

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

What a joyous pleasure it will be, what a charming spectacle,
when such a part returns to the source of the source!
Wine will come from every side to its hand, without a cup,
from every side to its eye, a darling, enchanting fair –
A darling who, did the granite rock catch secret of her ruby,
the granite rock would receive life and become conscious.
The wine stole one attribute from the lips of my darling;
inevitably the soul became a wine-bibber for the love of those lips.
In dawn a monk went along with me on the way to the monastery;
I saw him a fellow-sufferer and fellow-worker with myself.
He brought to me, that auspicious companion, a bowl – from
that bowl my soul became out of itself, a drunkard.
In the middle of my unselfedness the Tabriz of Shams-al din
displayed succor for the helpless ones in unity with Him.

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

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

~
















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Friday, November 16, 2012

[Sunlight] This world is a sea

~

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

This world is a sea, and the body a fish,
and the spirit is Jonah
kept from the light of the dawn.
If the spirit is filled with glorifying God,*
it will be delivered from the fish;
otherwise it is digested and disappears.

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

In jahân daryâst va tan mâhi va ruh
Yunos-e mahjub az nur-e sobuh
Gar tasbih* bâshad az mâhi rahid
var nah dar vay hazm gasht va nâ-padid

*al-Sâffât, 143

-- Mathnawi II: 3140-3141
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~







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Thursday, November 15, 2012

[Sunlight] You are my soul and spirit -- Ghazal 322

~

Today, Sunlight offers Ghazal (Ode) 322, in a poetic translation by Nader Khalili, and a literal translation by A.J. Arberry

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

i've come to take you
with me
even if i must drag you along
but first must steal your heart
then settle you in my soul

i've come as a spring
to lay beside your blossoms
to feel the glory of happiness
and spread your flowers around

i've come to show you off
as the adornment in my house
and elevate you to the heavens
as the prayers of those in love

i've come to take back
the kiss you once stole
either return it with grace
or i must take it by force

you're my life
you're my soul
please be my last prayer
my heart must hold you forever

from the lowly earth
to the high human soul
there are a lot more
than a thousand stages

since i've taken you along
from town to town
no way will i abandon
you halfway down this road

though you're in my hands
though i can throw you around
like a child and a ball
i'll always need to chase after you

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

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

I have come so that, tugging your ear, I may draw you to me,
unheart and unself you, plant you in my heart and soul.
Rosebush, I have come a sweet springtide unto you, to seize
you very gently in my embrace and squeeze you.
I have come to adorn you in this worldly abode, to convey you
above the skies like lovers' prayers.
I have come because you stole a kiss from an idol fair; give it
back with a glad heart, master, for I will seize you back.
What is a mere rose? You are the All*, you are the speaker of
the command "Say"*. If no one else knows you, since you are I, I
know you.
You are my soul and spirit, you are my Fatiha-chanter*, be-
come altogether the Fatiha, so that I may chant you in my heart.
You are my quarry and game, though you have sprung from
the snare; return to the snare, and if you will not, I will drive
you.
The lion said to me, "You are a wonderous deer; be gone!
Why do you run in my wake so swiftly? I will tear you to pieces."
Accept my blow, and advance like a hero's shield;
give your ear to naught but the bowstring, that I may bend you
like a bow.
So many thousand stages there are from earth's bounds to
man; I have brought you from city to city, I will not leave you by
the roadside.
Say nothing, froth not, do not raise the lid of the cauldron;
simmer well, and be patient, for I am cooking you.
No, for you are a lion's whelp hidden in a deer's body: I will
cause you suddenly to transcend the deer's veil.
You are my ball, and you run in the curved mallet of my
decree; though I am making you to run, I am still running in your track.

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

* A pun on the Persian "gul" ("rose") and "kull" ("all").
* Say: Many passages of the Koran open with the word "say".
*Fatiha-chanter (Fâtiha-khwân): The "Fatiha" ("Opening")
is the first chapter of the Koran, containing praise of God
and prayers for guidance. A cantor with an exceptional voice
may chant this chapter in the course of an assembly of
worship. (Additional clarification courtesy of Ibrahim Gamard.)

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

~





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Wednesday, November 14, 2012

[Sunlight] Let's go home" -- Oce 2345

~

Here, Sunlight offers Ghazal (Ode) 2345, in versions by Kabir
Helminski and Coleman Barks, and in translation by A.J.
Arberry.

Students of Rumi will want to take note of a substantial error
in the Arberry translation. Probably in the printing process, the
word "blind" was changed to "blond" in Arberry's presentation,
substantially changing the meaning of one line. Some subsequent
versioners, including the Helminskis, who have relied on Arberry's
classic books in developing their interpretations of Rumi's
ghazals, have perpetuated this error.

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

A House for the Naked

It's late and it's raining my friends;
let's go home. Let's leave these ruins
we've haunted like owls.
Even though these blonde beauties beckon,
let's go home. All the reasons offered
by the sensible, dull, and sorrowful
can't darken our hearts now;
nor can all this phantom love play,
this imaginary paradise hold us back.
Some see the grain but not the harvest.
Don't ask too many "how's" or "why's."
Let beasts graze.
Come home to the real celebration and music.
Shams has built a house for the naked and the pure.

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

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

Let's Go Home

Late and starting to rain, it's time to go home.
We've wandered long enough in empty buildings.
I know it's tempting to stay and meet those new people.
I know it's even more sensible
to spend the night here with them,
but I want to be home.

We've seen enough beautiful places with signs on them
saying "This Is God's House".
That's seeing the grain like the ants do,
without the work of harvesting.
Let's leave grazing to cows and go
where we know what everyone really intends,
where we can walk around without clothes on.

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

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

As it is late and raining, to home, to home! Welcome, all
friends, to home! To home!
How long like owls banished about the ruins? To home, to
home!
Bright-hearted companions, haste, despite all the blond ones,
to home, to home!
You reasonable, sober, full of sorrow, do not disturb our
hearts! To home, to home!
How long this loveplay with devil's forms, calling them
houris*? To home, to home!
You have seen the grain and not seen the harvest; even so
areants, to home, to home!
Make not how and why; friend, leave grazing to cattle, to
home, to home!
In that house is the concert of the circumcision feast, with the
ritually pure, to home, to home!
Shams-al-din-e Tabriz has built a home for the naked; to
home, to home.

-- Translation by A.J. Arberry
"Mystical Poems of Rumi 2"
The University of Chicago Press, 1979/1991

*"houris" -- Beautiful virgin women who serve faithful Muslim men in
heaven, see e.g. Qu'ran 44.51-54. -- Sunlight Ed.

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

~



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Tuesday, November 13, 2012

[Sunlight] Thou art the sky and the deep sea

~

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

When you fall asleep,
you go from the presence of yourself
into your own true presence.
You hear something
and surmise that someone else in your dream
has secretly informed you.
You are not a single "you."
No, you are the sky and the deep sea.
Your mighty "Thou," which is nine hundredfold,
is the ocean, the drowning place
of a hundred "thou's" within you.

~ ~ ~ ~ ~ ~ ~ ~~

Hamcho ân vaqti keh khvâb andar ravi
to ze pish-e khvod be-pish-e khvod shavi
Be-shenavi az khvish va pendâri folân
bâ to andar khvâb goftast ân nehân
To yeki To nisti ay khvosh rafiq
balke garduni va daryâ-ye `amiq
Ân To zaftet keh ân nohsad Tost
qolzomast va gharqeh-gâh-e sad tost

-- Mathnawi III: 1300-1303
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 12, 2012

[Sunlight] "Bring forward that One who is Real Being"

~

Today, Sunlight offers a selection from the Mathnawi, Book VI,
Verses 634-641, in an interpretive version by Professor Coleman
Barks, and in a literal translation by Professor Reynold Nicholson:

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

How could anyone resent sunlight?
Keep walking in this spaciousness
where the sun's flame is a white hawk.

But there "is" something flying higher.
Notice how you say "not" more.
"Not" this, "not" that. I do "not" know.

Negation points to affirmation.
Say rather what completely is.

-- Version by Coleman Barks
"We Are Three"
Maypop, 1987

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

Though the world is filled with the sun's light, how should
that splendour of beauteous flame be despicable?
But, notwithstanding all this, mount* higher, since "God's
earth is spacious and delightful.
Although this intoxication is (excellent) like the white falcon,
(yet) in the earth of (Divine) Transcendence there is (something)
superior to it.
Go, become an Israfil (Seraphiel) in (your) distinction (pre-
eminence) – (become) an inspirer of spirituality and intoxicated
and an intoxicator (of others).
Since the intoxicated man's heart is occupied with thoughts
of merriment, it has become his practice (to say repeatedly)
"I don't know this" and "I don't know that."
What is the purpose of (saying) "I don't know this" and
"I don't know that"? (It is) in order that you may say who He
is whom we know.*
In discourse negation is (employed) for the purpose of affirma-
tion: cease from negating and begin to affirm.
Come, leave off (saying) "this is not" and "that is not":
Bring forward that One who is Real Being.
Leave negation and worship only that Real Being: learn this,
O father, from (the story of) the drunken Turk.

&#8721; Literally, "walk with a proud gait."
&#8721; I.e., "in order that you may affirm the Absolute Being of God,
as we do."

-- Translation and Commentary 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, November 09, 2012

[Sunlight] Thou Art -- Ghazal 2602

~

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

Oh enemy of my intellect! Oh remedy of my ignorance!
I am a vat, and Thou art the wine fermenting within.
Thou art the First and the Last, Thou art the Outward
and within the head (Koran LVII 3), Thou art sultan and shah,
chamberlain and guard.
Thou art sweet natured and ill natured, heart-burning
and heart-soothing, moon-faced Joseph and an obstacle, a veil.
Thou art exceedingly fresh and verdant, very comely and
fine - Thou art in my mind like the intellect and upon my ear
like a ring.
Thou art far away and self, before and more, ill-thinking
friend, venom and elixir.
Oh Ambusher of the selfless, oh Treasurer of the dervishes! Oh Lord, how joyful are the fakirs when Thou are in their embrace!
On the day I am sober, I am full of drunken brawling - but
when I am drunk, what patience and silence!

-- Ghazal (Ode) 2602
Translation by William C. Chittick
"The Sufi Path of Love"
SUNY Press, Albany, 1983

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

~








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Wednesday, November 07, 2012

[Sunlight] How can you go on living without me? -- Quatrain 334

~

Today, Sunlight offers two interpretations of Quatrain 334:

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

The Beloved looked at me
With compassion and said,
How can you go on living without me?
I said, I swear, like a fish out of water.
He said, Then why do you hold so tight
to the dry land?

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

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

After being with me one whole night,
you ask how I live when you're not here.
Badly, frantically, like a fish trying to
breathe dry sand.
You weep and say,
but you choose that.

-- Version by Coleman Barks
"Unseen Rain"
Threshold Books, 1986

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

~






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Tuesday, November 06, 2012

[Sunlight] Craftsmanship and emptiness

~

Today, Sunlight offers Mathnawi, Book VI, verses 1369 - 1420, in
a version by Professor Coleman Barks, and in a shorter version by
Camille and Kabir Helminski, which is accompanied by a Persian
transliteration:

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

Craftsmanship and Emptiness

I've said before that every craftsman
searches for what's not there
to practice his craft.

A builder looks for the rotten hole
where the roof caved in. A water-carrier
picks the empty pot. A carpenter
stops at the house with no door.

Workers rush toward some hint
of emptiness, which they then
start to fill. Their hope, though,
is for emptiness, so don't think
you must avoid it. It contains
what you need!
Dear soul, if you were not friends
with the vast nothing inside,
why would you always be casting your net
into it, and waiting so patiently?

This invisible ocean has given you such abundance,
but still you call it "death",
that which provides you sustenance and work.

God has allowed some magical reversal to occur,
so that you see the scorpion pit
as an object of desire,
and all the beautiful expanse around it,
as dangerous and swarming with snakes.

This is how strange your fear of death
and emptiness is, and how perverse
the attachment to what you want.

Now that you've heard me
on your misapprehensions, dear friend,
listen to Attar's story on the same subject.

He strung the pearls of this
about King Mahmud, how among the spoils
of his Indian campaign there was a Hindu boy,
whom he adopted as a son. He educated
and provided royally for the boy
and later made him vice-regent, seated
on a gold throne beside himself.

One day he found the young man weeping..
"Why are you crying? You're the companion
of an emperor! The entire nation is ranged out
before you like stars that you can command! "

The young man replied, "I am remembering
my mother and father, and how they
scared me as a child with threats of you!
'Uh-oh, he's headed for King Mahmud's court!
Nothing could be more hellish!' Where are they now
when they should see me sitting here?"

This incident is about your fear of changing.
You are the Hindu boy.
Mahmud, which means
Praise to the End, is the spirit's
poverty or emptiness.

The mother and father are your attachment
to beliefs and bloodties
and desires and comforting habits.
Don't listen to them!
They seem to protect
but they imprison.

They are your worst enemies.
They make you afraid
of living in emptiness.

Some day you'll weep tears of delight in that court,
remembering your mistaken parents!

Know that your body nurtures the spirit,
helps it grow, and gives it wrong advise.

The body becomes, eventually, like a vest
of chainmail in peaceful years,
too hot in summer and too cold in winter.

But the body's desires, in another way, are like
an unpredictable associate, whom you must be
patient with. And that companion is helpful,
because patience expands your capacity
to love and feel peace.
The patience of a rose close to a thorn
keeps it fragrant. It's patience that gives milk
to the male camel still nursing in its third year,
and patience is what the prophets show to us.

The beauty of careful sewing on a shirt
is the patience it contains.

Friendship and loyalty have patience
as the strength of their connection.

Feeling lonely and ignoble indicates
that you haven't been patient.

Be with those who mix with God
as honey blends with milk, and say,

"Anything that comes and goes,
rises and sets, is not
what I love," else you'll be like a caravan fire left
to flare itself out alone beside the road.

-- Mathnawi VI: 1369-1420
Poetic version by Coleman Barks
"One-Handed Basket Weaving"
Maypop, 1991

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Every craftsman who appeared in this world
sought a state of nonexistence to demonstrate his craft.
The builder sought a ruined place where the roof had fallen in.
The water carrier sought a pot empty of water,
a carpenter a house with no door.
At the moment of pursuing their purpose
they rush toward relative nonexistence,
but then later they flee from it.
Since you have placed your hope in nonexistence,
why do you turn away?
Why do you resist that which coincides with your desire?
You've torn your heart away from all you own,
you've cast the net of your heart into the sea of nonexistence.
Why then do you flee this sea of the heart's desire
which has poured hundreds of thousands of fish into your net?
Why have you given the name "death"
to what is really provision for the spirit?
Observe that sorcery which makes sustenance seem like death.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Gofteh shod keh har senâ`at-gar keh rost
dar senâ`at jâygâh-e nist jost
Jost bannâ mawze`i nâ sâhkteh
gashteh virân saqf-hâ andâkhteh
Jost saqqâ kuzeh-'i kesh âb nist
vân dorugar khâneh-'i kesh bâb nist
Vaqt-e sayd andar `adam bod hamleh-shân
az `adam ânkeh gorizân jomleh-shân
Chon omidet lâ-st zu parhiz chist
bâ anis-e tama`-e khvod estiz chist
Chon anis-e tama`-e to ân nesbatist
az fanâ o nist in parhiz chist
Gar anis-e lâ niyi ay jân be-sar
dar kamin lâ cherâyi montazer
Zânkeh dâri jomleh del bar kandeh-'i
shast-e del dar bahr-e lâ afgandeh-'i
Pas goriz az chist zin bahr-e morâd
keh be-shastet sad hazârân sayd dâd
Az cheh nâm barg-râ kardi to "marg"
jâduyi bin keh namudet marg barg

-- Mathnawi VI:1369-1378
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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

~





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Friday, November 02, 2012

[Sunlight] Drunk with that sound

~

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

The more anyone loves the sound of invisible waters,
the more he tears bricks from the wall
to toss into that unseen river, drunk with that sound
which the loveless hear as just a splash.

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

Har keh `âsheq-tar bovad bar bâng-e âb
u kolukh zaft-tar konad az hejâb
U ze bâng-e âb por-e may tâ `onoq
na-shenud bigâneh joz bâng-e boloq

-- Mathnawi II: 1213-1214
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~



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Thursday, November 01, 2012

[Sunlight] The kiss of the rose -- Ghazal 1888

~

Today, Sunlight offers Ghazal (Ode) 1888, from Molana Rumi's
"Diwan-e Shams", in poetic versions from Coleman Barks and
Jonathan Star, and in translation by A.J. Arberry.

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

There is some kiss we want
with our whole lives,
the touch of Spirit on the body.

Seawater begs the pearl
to break its shell.

And the lily, how passionately
it needs some wild Darling!

At night, I open the window
and ask the moon to come
and press its face against mine.
Breathe into me.

Close the language-door,
and open the love-window.

The moon won't use the door,
only the window.

-- Poetic version by Coleman Barks
"Like This"
Maypop, 1990

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

Come here and catch a kiss
from those ruby lips.
And if it costs you your life,
consider it a bargain!

But that kiss is too pure to mix with dust –
You must become a floating spirit,
free from this body.

The Ocean of Purity said to me:
Nothing is attained without effort.
To get the precious pearl
you must first smash the shell.

For the rose's kiss
This whole world is parching its lily-lips.

I dare say,
Even if you have the splendor of every king,
And the beauty of Mars and Venus,
don't accept a kiss
from the beguiling Maiden.

O Moon of the dark sky – come in.
I have opened the window for you.
Tonight, touch my face,
press your lips upon mine.

Close the door of words
that the window of your heart may open –
The Moon's kiss
only comes through an open window.

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

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

Come, how much is a kiss from that precious ruby? If a kiss is
for a life, it is a duty to buy.
Since the kiss is pure and not proper to earth, I will become a
disengaged spirit, I will emerge from this body.
The sea of purity said to me, "No aspiration is granted gratis;
the pearl of price is with you – come, break the shell."
For a kiss of the rose, which confers splendor on wine, the
whole world is putting out its tongue like a lily.
I blunder, if you be all kings, if you be like Mars and the moon,
ask not for a kiss from that untamed Darling.
Enter, moon of heaven, for I have opened the window; for one
night shine on my face, press your lips on mine.
Close the door of speech and open the heart's window; you
will not obtain a kiss of this moon save by way of the window.

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

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

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