Thursday, November 17, 2011

[Sunlight] The Still-Point of Ecstasy -- Ghazal 1529

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"The Still-Point of Ecstasy"

On the Night of Creation I was awake,
Busy at work while everyone slept.
I was there to see the first wink
and hear the first tale told.
I was the first one caught
in the hair of the Great Imposter.

Whirling around the still-point of esctasy
I spun like the wheel of heaven.

How can I describe this to you?
you were born later.

I was a companion of that Ancient Lover;
Like a bowl with a broken rim
I endured his tyranny.
Why shouldn't I be as lustrous as the King's cup?
I have lived in the room of treasures.
Why shouldn't this bubble become the sea?
I am the secret that lies at its bottom . . .

Sh . . . no more words
Hear only the voice within.
Remember, the first thing He said was:
"We are beyond words."

-- Ghazal (Ode) 1529
Interpretive version by Jonathan Star
(in cooperation with the translator Shahram Shiva)
"A Garden Beyond Paradise: The Mystical Poetry of Rumi"
Bantam Books, 1992

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Wednesday, November 16, 2011

[Sunlight] Reveal your face, as I long for orchard and rose-garden

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Here, Sunlight offers Ghazal (Ode) 441, in a poetic translation
by Nader Khalili, a version by Coleman Barks, and a translation by
A.J. Arberry.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
show me your face
i crave
flowers and gardens
open your lips
i crave
the taste of honey
come out from
behind the clouds
i desire a sunny face
your voice echoed
saying "leave me alone"
i wish to hear your voice
again saying "leave me alone"
i swear this city without you
is a prison
i am dying to get out
to roam in deserts and mountains
i am tired of
flimsy friends and
submissive companions
i die to walk with the brave
am blue hearing
nagging voices and meek cries
i desire loud music
drunken parties and
wild dance
one hand holding
a cup of wine
one hand caressing your hair
then dancing in orbital circle
that is what i yearn for
i can sing better than any nightingale
but because of
this city's freaks
i seal my lips
while my heart weeps
yesterday the wisest man
holding a lit lantern
in daylight
was searching around town saying
i am tired of
all these beasts and brutes
i seek
a true human
we have all looked
for one but
no one could be found
they said
yes he replied
but my search is
for the one
who cannot be found

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

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

What I want is to see your face
in a tree, in the sun coming out, in the air.

What I want is to hear the falcon-drum,
and light again on your forearm.

You say, "Tell him I'm not here." The
sound of that brusque dismissal becomes
what I want.

To see in every palm your elegant silver coin-shavings,
to turn with the wheel of the rain,
to fall with the falling bread of every experience,

to swim like a huge fish in ocean water,
to be Jacob recognizing Joseph.
To be a desert mountain instead of a city.

I'm tired of cowards.
I want to live with lions.
With Moses.

Not whining, teary people.
I want the ranting of drunkards.
I want to sing like birds sing, not worrying
who hears, or what they think.

Last night, a great teacher went
from door to door with a lamp.
"He who is not to be found is the one
I'm looking for."

Beyond wanting, beyond place, inside form,
That One. A flute says, I have no hope
for finding that.

But Love plays and is the music played.
Let that musician finish this poem.

Shams, I am a waterbird flying into the sun.

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

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

Show your face, for the orchard and rosegarden are my desire;
open your lips, for abundant sugar is my desire.
Sun of beauty, come forth one moment out of the cloud, for
that glittering, glowing countenance is my desire.
Out of your air I heard the sound of the falcon-drum; I
returned, for the sultan's forearm is my desire.
You said capriciously, "Trouble me no more; be gone!" That
saying of yours, "Trouble me no more," is my desire.
And your repulse, "Be gone, the king is not at home," and
those mighty airs and brusqueness of the doorkeeper, are my
desire.
In the hand of every one who exists there are filings of beauty;
that quarry of elegance and that mine are my desire.
This bread and water of heavens wheel are like a treacherous
torrent; I am a fish, a leviathan, Oman* is my desire.
Like Jacob I am crying alas, alas*; the fair visage of Joseph of
Canaan is my desire.
By Allah, without you the city is a prison for me; I wander
abroad, mountain and desert are my desire.
My heart is weary of these weak-spirited fellow-travellers; the
Lion of God* and Rustam-i Dastan are my desire.
My soul is sick of Pharaoh and his tyranny; that light of the
countenance of Moses son of Imran is my desire.
I am aweary of these tearful people so full of complaining;
that ranting and roaring of the drunkards is my desire.
I am more eloquent than the nightingale, but because of
vulgar envy a seal is on my tongue, and lamentation is my desire.
Last night the shaikh went all about the city, lamp in hand,
crying, "I am weary of beast and devil, a man is my desire."
They said, "He is not to be found, we too have searched." He
answered, "He who is not to be found is my desire."
Though I am penniless, I will not accept a small carnelian, for
that rare, precious carnelian is my desire.
Hidden from every eye, and all things seen are from Him --
that hidden One manifest in works is my desire.
My state has gone beyond every desire and yearning; from
mine and place to the elements is my desire.
My ear heard the tale of faith and became drunk; where is the
portion of sight? The form of faith is my desire.
In one hand the winecup, in the other the Beloved's curl -- to
dance so in the midst of the arena is my desire."
That rebeck says, "I am dead of expectation; the hand and
bosom and plectrum of Uthman* are my desire."
I am at once Love's rebeck, and Love is my rebeck-player;
those favours of the plucking of the All-merciful are my desire.
Cunning minstrel, number the rest of this ode after this fashion,
for it is after this fashion I desire.
Show your face from the east, Sun of the Pride of Tabriz; I am
the hoopoe, the presence of Solomon is my desire.

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

* Oman, the southern part of the Persian Gulf, symbolizes
the Divine Ocean.
* "Like Jacob, etc." -- Koran 12:84
* The "Lion of God" was Ali, Muhammad's cousin and fourth
caliph. Rustam was the famous Iranian champion.
* Uthman: Sharaf al-Din-i Qavval the minstrel, see Aflaki 222, etc.

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~

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

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Tuesday, November 15, 2011

[Sunlight] Increase this search

~

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

If continually you keep your hope
quivering like the willow in longing for Heaven,
spiritual water and fire will continually arrive
and increase your subsistence.
And if your longing carries you there, it will be no wonder.
Don't pay attention to your weakness,
but to the intensity of your longing.
For this search is God's pledge within you,
because every seeker deserves to find something of which she seeks.
Increase this search,
that your heart may escape from this bodily prison.
If your spirit shall not live without the body,
for whom is the blessing promised in the words:
in Heaven is your provision?*

~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Dam be-dam bar âsmân mi dâr omid
dar havâ-ye âsmân raqsân cho bid
Dam be-dam az âsmân mi âyadet
âb o âtesh rezq mi afzâyadet
Gar torâ ânjâ barad na-bud `ajab
ma-negar andar `ajz va be-negar dar talab
Kin talab dar to gerawgân-e Khodâst
zânkeh har tâleb be-matlubi sazâst
Jahd kon tâ in talab afzun shavad
tâ delet zin châh-e tan birun shavad
Gar na-khvâhad bi badan jân-e to zist
fî al-samâ'i rizqukum* ruzi kist

*al-Dhâriyât, 22

-- Mathnawi V:1731-1735; 1742
Version by Camille and Kabir Helminski
"Rumi: Jewels of Remembrance"
Threshold Books, 1996
(Persian transliteration courtesy of Yahyá Monastra)

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~

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

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Monday, November 14, 2011

[Sunlight] Shadow and light together

~

Here, Sunlight offers Ghazal (Ode) 2155, from Rumi's Diwan-e
Shams, in a version by Coleman Barks, and in translation by A.J.
Arberry:

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

How does a part of the world leave the world?
How can wetness leave water?

Don't try to put out a fire
by throwing on more fire!
Don't wash a wound with blood!

No matter how fast you run,
your shadow more than keeps up.
Sometimes, it's in front!

Only full, overhead sun
diminishes your shadow.

But that shadow has been serving you!
What hurts you, blesses you.
Darkness is your candle.
Your boundaries are your quest.

I can explain this, but it would break
the glass cover on your heart,
and there's no fixing that.

You must have shadow and light source both.
Listen, and lay your head under the tree of awe.

When from that tree, feathers and wings sprout
on you, be quieter than a dove.
Don't open your mouth for even a cooooooo.

When a frog slips into the water, the snake
cannot get it. Then the frog climbs back out
and croaks, and the snake moves toward him again.

Even if the frog learned to hiss, still the snake
would hear through the hiss the information
he needed, the frog voice underneath.

But if the frog could be completely silent,
then the snake would go back to sleeping,
and the frog could reach the barley.

The soul lives there in the silent breath.

And that grain of barley is such that,
when you put it in the ground,
it grows.
Are these enough words,
or shall I squeeze more juice from this?
Who am I, my friend?

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

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

Say, how shall a part of the world depart from the world? How
shall moisture escape from water, one leap from two?
No fire dies from another fire, my son; O my heart bleeding of
love, wash not my blood in blood.
However much I fled, my shadow did not leave me; shadow
must be in charge of me, even though I become as the thread of
a hair.
Only the sun has the power to drive away shadows, the sun
increases and diminishes them; seek this from the sun.
Though for two thousands years you are running in the back of
the shadow, in the end you will see that you are behind and the
shadow before.
Your sin has become your service, your pain your blessing,
your candle your darkness, your bounds seeking and questing.
I would explain this, only it would break the back of your
heart; when you break the glass of the heart, repairs are of no
avail.
You must have both shadow and light together; listen to me,
lay your head down and prostrate yourself before the tree of the
fear of God.*
When from the tree of His grace wings and feathers sprout
for you, be silent as a dove, do not open your mouth for cooing.
When a frog enters water, the snake cannot reach it; the frog
croaks and gives information so that the snake knows where
he is.
Even though the cunning frog should hiss like a snake, the
feeble frog-sound of his betrays the true voice.
If the frog were silent, the snake would be his prey: when it
retires into its corner, the barleycorn and grain become a treasure.
When the golden barleycorn has become a treasure, it does
not diminish in the earth; the barleycorn of the soul becomes a
treasure when it attains the treasure of Hu.
Shall I finish these words, or shall I squeeze them again?
Yours is the decree; what am I, O gracious king?

-- Ghazal (Ode) 2155, from Rumi's "Diwan-e Shams"
Translation by A.J. Arberry
"Mystical Poems of Rumi 2"
University of Chicago Press, 1979

* I.e. "O you who believe! Fear God as He should be feared, and die not except in a state of Islam." Qur'an 3: 102.


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Thursday, November 10, 2011

[Sunlight] The Invisible Hand

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


See how the hand is invisible while the pen is writing;
the horse careening, yet the rider unseen;
the arrow flying, but the bow is out of sight;
individual souls existing,
while the Soul of souls is hidden.

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

Dast panhân va qalam bin khatt-gozâr
asb dar jawlân va nâ-paydâ savâr
Tir parân bin va nâ-paydâ kamân
jân-hâ paydâ va panhân Jân-e jân

-- Mathnawi II:1303-1304
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
Persian transliteration courtesy of Yahyá Monastra

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

~

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

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