Jalalul-Din Rumi - Selected Poems of Rumi

8/12/2019 Jalalul-Din Rumi - Selected Poems of Rumi

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Jalal ad-Din Muhammad Rumi (1207-1273)

R um i Selected Poems

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[ collected and visually processed by Chaim Frank, 2006]

R um i S el ect ed P oems

Be Los t i n t he Ca ll

L or d, s ai d D avi d, s inc e y ou do no t n ee d u s,

w hy d id y ou c re at e t he se t wo w or ld s?

R eali ty r ep li ed : O p ri so ner o f t im e,

I w as a s ec re t t re as ur e o f k in dn es s a nd g en er os it y,

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a nd I w is he d t hi s t re as ur e t o b e k no wn,

s o I c re at ed a m ir ro r: i ts s hi ni ng f ac e, t he h ea rt ;

i t s d ar ke ne d b ac k, t he w or ld ;

T he b ac k w ou ld p le as e y ou i f y ou 'v e n ev er s ee n t he f ac e.

Ha s a ny on e e ve r p ro du ce d a m ir ror ou t of m ud a nd s tr aw ?

Ye t c le an a wa y t he mu d a nd s tr aw,

a nd a m ir ro r m ig ht b e r ev ea le d.

U nt il t he j ui ce f er me nt s a w hi le i n t he c as k,

i t i sn 't w in e. I f y ou w is h yo ur h ea rt t o b e b ri gh t,

you mus t d o a l it tl e wor k.

M y K ing a dd re ss ed t he s oul o f m y f le sh :

Yo u r et ur n j us t a s y ou l ef t.

W he re a re t he t ra ce s of my gi ft s?

We k no w t hat alchemy t rans fo rm s cop per i nt o g ol d.

T hi s Su n d oe sn 't w an t a c row n o r r obe f ro m Go d' s g ra ce .

He is a hat to a hundred bald men,

a c ove ri ng f or t en w ho we re n ak ed.

J es us s at hum bl y on t he ba ck of a n a ss , my c hi ld!

Ho w c oul d a z eph yr r id e a n a ss ?

S pi ri t, f in d y ou r w ay , i n s eeki ng l ow ness l ik e a s tr eam.

R eas on , t read t he p at h o f s el fl es sn es s i nt o etern it y.

R em em be r G od s o m uc h t ha t y ou a re f or go tt en .

L et t he c al le r a nd t he c al le d d is ap pe ar ;

be l os t i n t he C all .

Lo ve i s a S tr ang er , K ab ir H el mi ns ki - T hr esh ol d B oo ks , 1 99 3

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O Y ou W ho 'v e G on e O n P il gr im ag e

O y ou w ho 'v e g on e o n p il gr im ag e -

w he re a re y ou , w he re , o h w he re ?

H er e, h er e i s t he B el ov ed !

Oh c om e n ow , c om e, o h c om e!

Y o ur f ri en d, h e i s y ou r n ei gh bo r,

he is next to your wall -

Y ou, e rr in g i n t he d es er t -

w ha t a ir of l ov e i s t hi s?

I f y ou 'd s ee t he B el ov ed 's

fo rm w it ho ut any f or m -

Y ou a re t he ho us e, t he ma st er ,

You are the Kaaba, you! . . .

W he re i s a b unc h o f r os es ,

i f y ou wo ul d b e t hi s g ar de n?

W her e, o ne s o ul ' s p ear ly es sen ce

wh en y ou 'r e t he S ea o f G od?

Th at 's t ru e - a nd ye t y ou r t rou bl es

m ay t ur n t o t re as ur es r ic h -

H ow s ad t hat y ou y ou rs el f v ei l

t he t re as ur e t ha t i s y ou rs !

R um i ' I A m W in d, Y ou are F ir e' ; T rans lati on b y A nn em ar ie S ch im mel

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Oh, I f A Tre e Coul d Wa nder

Oh, i f a t re e c ou ld wa nd er

and m ov e w it h f oo t and w in gs !

I t w ou ld n ot s uf fe r t he a xe b lo ws

and no t t he pa in o f s aw s!

F or w ou ld t he s un n ot w an de r

a wa y i n e ve ry ni ght ?

H ow cou ld at every m or ni ng

t he w or ld b e l ig ht ed u p?

An d i f t he o ce an s w at er

w ou ld not r is e t o t he s ky,

H ow w ou ld t he p la nt s b e q ui ck en ed

by s tr eams and g en tl e r ai n?

T he d ro p t hat l ef t i ts h om el an d,

t he s ea , a nd t he n r et ur ne d ?

I t f ou nd an o ys ter w ai ti ng

a nd g re w i nt o a p ea rl .

D id Y us af n ot l eave h is f at her,

i n g ri ef a nd t ea rs a nd d es pa ir ?

Di d he no t, by s uc h a j our ne y,

gain kingdom and fortune wide?

D id n ot t he P ro ph et t ra ve l

t o f ar M ed in a, f ri en d?

An d t he re h e f ou nd a n ew k in gd om

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a nd r ul ed a h un dr ed l an ds .

Y ou l ac k a f oot t o t ra ve l?

Then journey into yourself!

A nd l ike a m in e o f r ub ie s

receive the sunbeams? print!

O ut o f y ou rs el f ? s uc h a j ou rn ey

w il l l ea d yo u t o yo ur s el f,

I t l eads t o t rans fo rm at io n

o f d us t i nt o p ur e g ol d!

L oo k! T hi s i s L ov e - P oems o f R um i, A nn em ar ie S ch im mel

C om e, C om e, W ho ev er Y ou A re .

Wonderer, worshipper, lover of leaving.

It d oes n' t m at t er .

Ou rs i s no t a c ar ava n of de spa ir .

C om e, e ve n i f y ou h av e b ro ke n y ou r v ow

a t ho us an d t im es

C om e, y et a ga in , c om e, c om e.

We Are As The Flute

W e ar e a s t he f lute , a nd the m us ic i n us i s f rom t he e;

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w e a re a s t he mou nt ain a nd t he e cho i n us i s f rom t he e.

We a re a s p ie ce s of c he ss e nga ge d i n vi ct or y a nd d ef ea t:

o ur v ic to ry a nd d ef ea t i s f ro m t he e, O t ho u w ho se q ua li ti es a re c om el y!

W ho ar e we, O Thou s oul of our s ouls ,

t hat w e s ho ul d r em ai n i n b ei ng b es id e t hee?

W e and o ur exi st en ces are r eal ly n on -exi st ence;

thou art the absolute Being which manifests the perishable.

We a ll a re l ions , but li ons on a ba nne r:

b ecau se o f t he w in d t hey are r us hi ng o nw ar d f ro m m om en t t o m om en t.

T heir o nw ar d r us h i s v is ib le, and t he w in d i s u ns een:

ma y t ha t w hi ch i s uns ee n not f ai l f rom us !

O ur wi nd whe re by w e a re m ove d a nd our be ing a re of t hy gi ft;

our whole existence is from thy bringing into being.

M as na vi B oo k I , 5 99 -6 07

O n t he D ea th be d

Go, r es t y our he ad o n a pi ll ow, l ea ve m e a lone ;

l eave m e r ui ned, exh au st ed f ro m t he j ou rn ey o f t hi s n ig ht ,

w ri th in g i n a w av e o f p as si on t il l t he d aw n.

Either stay and be forgiving,

o r, i f you l ike , be c rue l a nd l ea ve .

F lee f ro m m e, away f ro m t ro ub le;

t ak e t he p at h o f s af et y, f ar f ro m t hi s d an ge r.

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W e h av e c re pt i nt o t hi s c or ne r o f g ri ef ,

t ur ni ng t he w at er w he el w it h a f lo w of t ea rs .

W hi le a t yr ant w it h a he ar t o f f li nt s la ys ,

a nd n o o ne s ays , Pr ep ar e t o p ay t he bl ood m one y.

F ai th i n t he k in g com es eas il y i n l ov el y t im es ,

b ut b e f ai th fu l n ow and end ur e, p al e l ov er .

No c ur e e xi st s f or t hi s pa in but t o d ie ,

S o w hy s ho ul d I s ay , Cu re t hi s p ai n ?

I n a dream last night I saw

a n a nc ie nt on e i n t he g ar de n o f l ov e,

beckoning with his hand, saying, Come here.

O n t hi s p at h, L ov e i s t he e me ra ld ,

the beautiful green that wards off dragons-nought, I am losing myself.

If you a re a ma n of le arning,

read something classic,

a h is to ry o f t he h um an s tr ug gl e

a nd d on 't s et tl e f or m ed io cr e v er se .

Kulliyat-i-Shams 2039

T hi s W or ld W hi ch I s M ad e o f O ur L ov e f or E mp ti ne ss

P rais e t o t he emp ti ness t hat b lank s o ut exi st en ce. E xi st en ce:

T hi s p lace m ad e f ro m o ur l ov e f or t hat emp ti ness !

Yet somehow comes emptiness,

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this existence goes.

P ra is e t o t ha t h ap pe ni ng , o ve r a nd o ve r!

F or y ea rs I p ul le d m y o wn e xi st en ce o ut o f e mp ti ne ss .

T he n on e s woop , one s wi ng of t he a rm,

t h at w or k i s o ve r.

F re e o f w ho I w as , f re e o f p re se nc e, f re e of d an ge ro us f ea r, h ope ,

free of mountainous wanting.

T he h er e- an d- no w m ou nt ai n i s a t in y p ie ce o f a p ie ce o f s tr aw

blown off into emptiness.

T hese w or ds I 'm s ay in g s o m uch b eg in t o l os e m eani ng :

Existence, emptiness, mountain, straw:

W or ds a nd w ha t t he y t ry t o s ay s we pt

o ut t he w in do w, d ow n t he s la nt o f t he r oo f.

It i s s ai d t ha t a ft er M uh am ma d a nd t he p ro ph et s r ev el at io n d oe s n ot d es ce nd u po n a ny on e e ls e. W hy

no t? I n f ac t i t do es , b ut t he n i t i s no t c al le d ' re ve la ti on. ' I t i s w ha t t he P rop he t r ef er re d t o w he n he s ai d,

' Th e b el ie ve r s ee s w it h t he Li gh t o f G od .' W he n t he b el ie ve r l oo ks w it h ' Th e b el ie ve r s ee s w it h t he Li gh t

o f G od .' W he n t he b el ie ve r l oo ks w it h G od 's L ig ht , h e s ee s a ll t hi ng s: t he f ir st a nd t he l as t, t he p re se nt

a nd t he a bs en t. F or ho w c an a ny th in g b e hi dde n f ro m G od' s L ig ht ? A nd i f s om et hi ng i s hi dd en , t he n i t i s

n ot t he L ig ht o f G od . T herefo re t he m eani ng o f r ev el at io n exi st s, even i f i t i s n ot cal led r ev el at io n.

F ih i m a f ih i [ Di scou rs es o f R um i] q uo ted f ro m W il li am C . C hi tt ick, T he S uf i P at h o f L ov e: T he S pi ri tu al

Teachings of Rumi

The Drum Of The Realization

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T he d ru m o f t he r eali zati on o f t he p ro mi se i s b eati ng ,

we a re s we ep in g t he r oa d t o t he s ky . Y ou r j oy i s h er e t oda y, wh at r em ai ns f or t om or row ?

The a rmi es of the da y ha ve c ha sed t he a rmy of t he ni ght ,

H eav en and ear th are f il led w it h p ur it y and l ig ht .

Oh! j oy f or he w ho ha s e sc ape d f ro m t hi s wo rl d of pe rf ume s a nd c ol ou r!

F or b ey on d t he se c ol ou rs a nd t he se p er fu me s, t he se a re o th er c ol ou rs i n t he h ea rt a nd t he s ou l.

Oh! j oy f or t hi s s oul a nd t hi s he ar t w ho h ave e sc ape d

t h e e ar th o f wa te r a nd c la y,

A lt ho ug h t hi s w at er and t hi s clay con tain t he h eart h o f t he

philosophical stone.

( My st i c O de s 4 73 )

R es ou nd s T he C al l O f L ov e

A t e ve ry i ns ta nt a nd f ro m e ve ry s id e, r es ou nd s t he c al l o f L ov e:

We a re going to sky, who wants t o come with us ?

W e ha ve go ne t o h ea ve n, we ha ve be en t he f ri ends of t he a nge ls ,

A nd now w e wi ll go ba ck t he re , f or t he re i s o ur c ount ry.

W e are h ig her t han h eaven, m or e n ob le t han t he ang el s:

W hy n ot g o b ey on d t he m? O ur g oa l i s t he S up re me M aj es ty .

W ha t ha s t he f ine pe ar l t o do wi th t he w or ld of d us t?

W hy h av e y ou c om e d ow n h er e?

T ak e y ou r b ag ga ge b ac k. W ha t i s t hi s p la ce ?

L uc k i s w it h u s, t o u s i s t he s ac ri fi ce !. ..

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Like the birds of the s ea, me n come fr om t he oc ean t he oc ean of the s oul .

Like the birds of the s ea, me n come fr om t he oc ean t he oc ean of the s oul .

H ow c ou ld t hi s b ir d, b or n f ro m t ha t s ea , m ak e h is d we ll in g h er e?

No, we are t he pearl s from the bosom of the se a, it i s the re that we dwell:

O th er wi se h ow c ou ld t he w av e s uc ce ed t o t he w av e t ha t c om es f ro m t he s ou l?

Th e wa ve n am ed ' Am I no t yo ur L or d' ha s c om e, i t ha s b ro ke n t he v es se l o f t he bo dy ;

A nd w he n t he v es se l i s b ro ke n, t he v is io n c om es ba ck , a nd t he u ni on w it h H im .

E va d e V it ray- Meyero vi tch, ' Ru mi and S uf is m' t rans . S im on e F at tal, S au sali to , C A: P os t- Ap ol lo P ress ,1977, 1987.

O ur D ea th i s o ur W ed di ng

O ur d eath i s o ur w ed di ng w it h etern it y.

W ha t i s t he s ec re t? Go d i s O ne .

T he s un li gh t s pl it s w hen ent er in g t he w in do ws o f t he h ou se.

This multiplicity exists in the cluster of grapes;

It i s not i n t he j ui ce ma de f rom t he gr ape s.

For he who i s living i n the Light of God,

T he d ea th o f t he c ar na l s ou l i s a b le ss in g.

Regard in g h im , s ay n ei th er b ad n or g oo d,

F or he i s gone be yond the good and t he bad.

F ix your e ye s on God a nd do not t al k a bou t wha t i s i nvi si bl e,

So t ha t he ma y pl ac e a not he r l oo k i n yo ur e ye s.

I t i s i n t he vi si on o f t he p hy si ca l e ye s

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T hat n o i nv is ib le o r s ecret t hi ng exi st s.

B ut whe n the e ye i s t ur ne d to wa rd t he Li ght of God

W hat t hi ng cou ld r em ai n h id den u nd er s uch a L ig ht ?

Although all lights emanate from the Divine Light

Do n' t cal l all t hese l ig ht s th e L ig ht o f G od ;

It i s t he e te rna l l ig ht wh ic h i s t he L igh t o f Go d,

T he e ph em er al l igh t i s a n a tt ri bu te o f t he bo dy a nd t he f le sh .

.. .O h G od w ho g iv es t he g ra ce o f v is io n!

T he b ir d o f v is io n i s f ly in g t ow ar ds Y ou w it h t he w in gs o f d es ir e.

( My st i c O de s 8 33 )

I ' ve S aid B ef o re

I 'v e s ai d b ef or e t hat every craf ts man

s e a rc he s f or w ha t' s n ot t he re

t o p ra ct ic e h is c ra ft .

A b ui ld er l oo ks f or t he r ot te n h ol e

wh er e t he r oo f c av ed i n. A w at er -c ar ri er

p ic ks t he e mp ty p ot . A c ar pe nt er

st op s a t t he h ou se w it h no d oor .

W or kers r us h t ow ar d s om e h in t

of emptiness, which they then

s tart t o f il l. T heir h op e, t ho ug h,

i s f or e mp ti ne ss , s o d on 't t hi nk

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y ou m us t avo id i t. I t con tain s

wh at y ou n eed!

D ea r s ou l, i f y ou w er e n ot f ri en ds

with the vast nothing inside,

w hy w ou ld yo u a lw ay s b e c as ti ng y ou n et

i nt o i t, and w ai ti ng s o p at ient ly ?

This invisible ocean has given you such abundance,

b ut s ti ll y ou cal l i t deat h,

t hat w hi ch p ro vi des y ou s us t en an ce and w or k.

G od h as a ll ow ed s om e m ag ic al r ev er sa l t o o cc ur ,

so t ha t y ou s ee t he s cor pi on pi t

a s a n o bj ec t o f d es ir e,

an d all t he b eaut if ul exp an se aro un d i t,

as d an gero us and s warm in g w it h s nakes.

T hi s i s h ow s tr an ge y ou r f ea r o f d ea th

a nd e mp ti ne ss i s, a nd h ow p er ve rs e

t he a tt ac hm en t t o w ha t y ou w an t.

N ow t ha t y ou 'v e h ea rd m e

on your misapprehensions, dear friend,

li st en t o A tt ar 's s to ry o n t he s am e s ub je ct .

He s tr un g t he p ea rl s o f t hi s

abo ut K in g M ah mu d, h ow amo ng t he s po il s

o f h is I nd ia n c am pa ig n t he re w as a H ind u b oy ,

w hom he a dopt ed a s a s on. He e du ca te d

and p ro vi ded r oy al ly f or t he b oy

an d l at er m ad e h im v ice- regent , s eat ed

on a g ol d t hr on e b es id e h im self .

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O ne d ay h e f oun d t he y ou ng m an w ee pi ng ..

W hy are y ou cry in g? Y ou 'r e t he com pani on

o f a n e mp er or ! T he e nt ir e n at io n i s r an ge d o ut

b ef or e y ou l ik e s ta rs t ha t y ou c an c om ma nd !

The young man replied, I am remembering

m y m ot he r a nd f at he r, a nd h ow t he y

s ca re d me a s a c hi ld wi th t hr ea ts of you!

' Uh -o h, h e' s h eaded f or K in g M ahm ud 's cou rt !

N ot hi ng cou ld b e m or e h el li sh !' W here are t hey n ow

w hen t hey s ho ul d s ee m e s it ti ng h er e?

T hi s i ncid en t i s abo ut y ou r f ear o f chang in g.

Y ou are t he H in du b oy . M ah mu d, w hi ch m eans

P ra is e t o t he E nd , i s t he s pi ri t' s

poverty or emptiness.

T he m ot her and f at her are y ou r att achm en t

t o b el ie fs a nd b lo od t ie s

and desires and comforting habits.

D on 't l is ten t o t hem!

Th ey s ee m t o p ro te ct

but they imprison.

T hey are y ou r w or st enemi es .

T hey m ak e y ou afr ai d

of living in emptiness.

S om e d ay y ou 'l l w ee p t ea rs o f d el ig ht i n t ha t c ou rt ,

remembering your mistaken parents!

K no w t hat y ou r b od y n ur tu res t he s pi ri t,

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h el ps i t g row , a nd gi ve s i t w ro ng a dv is e.

T he b od y b ecom es , event uall y, l ik e a v es t

o f chain m ai l i n p eacefu l y ears ,

t oo hot i n s um me r a nd t oo c ol d i n wi nt er .

B ut t he b od y' s d es ir es , i n a no th er w ay , a re l ik e

an u np redi ct ab le ass ociat e, w ho m y ou m us t b e

patient with. And that companion is helpful,

b ecaus e p at i en ce exp an ds y ou r capacit y

t o l ov e a nd f ee l p ea ce .

T he pat ie nce of a rose c lose t o a thorn

k eeps i t f ragr an t. I t' s p at ience t hat g iv es m il k

t o t he m al e cam el s ti ll n ur si ng i n i ts t hi rd y ear,

a nd p at ie nc e i s w ha t t he p ro ph et s s ho w t o u s.

T he b ea ut y o f c ar ef ul s ew in g on a s hi rt

is t he p at ience i t con tain s.

Friendship and loyalty have patience

as t he s tr en gt h o f t heir con nect io n.

Feeling lonely and ignoble indicates

t hat y ou h av en 't b een p at ient .

Be w it h t hos e w ho m ix w it h Go d

a s h on ey b le nds w it h m il k, a nd s ay ,

Anything that comes and goes,

ri se s a nd s et s, i s n ot

w ha t I l ove . e ls e y ou' ll b e l ik e a c ar ava n f ir e l ef t

to f la re i ts el f o ut a lo ne b es id e t he r oa d.

R um i V I ( 13 69 -1 42 0) f ro m ' Ru mi : O ne-H an ded B as ket W eavi ng

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NO O NE s ay s i t b et te r:

Wh at i s t he Mi'raj o f t he h eavens ?

Non-existence.

T he r el ig io n and creed o f t he l ov er s i s n on -exi st en ce.

M as na vi V I 2 33

( MI 'R AJ a cc or di ng t o I sl am ic t ra di ti on i s t he a sc en d o f M uh am ma d t o h ea ve ns f ro m t he A l A ks a

Mosque in Jerusalem.)

These Spiritual Window-Shoppers

These spiritual window-shoppers,

w ho i dl y a sk , ' Ho w m uc h i s t ha t? ' O h, I 'm j us t l oo ki ng .

T he y h an dl e a h un dr ed i te ms a nd p ut t he m d ow n,

s h ado ws w it h n o capi tal.

W ha t i s s pe nt i s l ov e a nd t wo e ye s we t w it h w ee pi ng.

B ut t he se w al k i nt o a s hop ,

an d t heir w ho le l iv es p as s s ud denl y i n t hat m om en t,

i n t ha t s ho p.

W he re d id y ou g o? No wh er e.

W ha t d id y ou h av e t o e at ? No th in g m uc h.

Ev en i f y ou d on 't k no w w ha t y ou w an t,

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b uy so meth in g, t o b e p ar t o f t he exchang in g f lo w.

St art a h ug e, f oo li sh p ro ject ,

l i ke N oah.

It makes absolutely no difference

w ha t p eo pl e t hi nk o f y ou .

R um i, ' We A re T hr ee ', M at hn aw i V I, 8 31 -8 45

I Died From Minerality

I died from minerality

and became vegetable;

And From vegetativeness

I d ie d a nd b ec am e a ni ma l.

I died from animality

an d b ecame m an .

Then why fear disappearance through death?

Ne xt t im e I s ha ll d ie

Bringing forth wings

and feathers like angels;

A f ter t hat, s oari ng h ig her t han ang el s -

What you cannot imagine,

I s ha ll be t ha t.

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S ou l R ecei ves F ro m S ou l

S ou l r ecei ves f ro m s ou l t hat k no wl ed ge,

t he re fo re n ot b y b oo k

nor from tongue.

If knowledge of mysteries

com e aft er emp ti ness o f m in d, t hat i s

illumination of heart.

I f T ho u W il t B e O bs er va nt

I f t ho u w il t b e o bs er vant and v ig il an t,

th ou w il t s ee a t e ve ry m om en t t he r es po ns e t o t hy a ct io n.

Be o bs er va nt i f t ho u w ou ld st h av e a p ur e h ea rt ,

f or s om et hi ng i s b or n t o t he e i n c on se qu en ce o f e ve ry a ct io n.

Rub Thine Eyes

I s ai d, ' Th ou a rt ha rs h, l ik e s uc h a on e. '

' Kn ow ,' h e r epl i ed ,

'T ha t I a m ha rs h f or g oo d,

n ot f ro m r an co ur a nd s pi te .

Whoever enters saying,

Th is I , I s mi te hi m on t he b ro w;

P a g e 1 8


19/46

For t hi s i s t he s hr ine of Love ,

o f ool! i t is not a shee p c ot e!

R u b t hi ne eyes,

an d b eh ol d t he i mage

o f t he h ea rt .'

M ak e y ou rs el f f ree

M ak e y ou rs el f f re e f ro m s el f a t o ne s tr ok e!

Li ke a s wo rd be w it hou t t ra ce o f s of t i ron;

L ik e a s teel m ir ro r, s co ur o ff all r us t w it h con tr it io n.

A St ar W it ho ut a Na me

Wh en a ba by i s t ake n f rom t he we t nur se ,

i t eas il y f or gets h er

and s tar ts eat in g s ol id f oo d.

S eeds f eed awh il e o n g ro un d,

t he n l if t u p i nt o t he s un .

So y ou s ho ul d t as te t he f il tered l ig ht

a nd w or k y ou r w ay t ow ar d w is do m

with no personal covering.

Th at 's ho w y ou c am e he re , l ik e a s ta r

w i th ou t a n am e. M ov e a cr os s t he n ig ht s ky

P a g e 1 9


20/46

with those anonymous lights.

( Ma th na wi I II , 1 28 4- 12 88 ) - Sa y I a m Y ou C ol em an B ar ks M ay po p, 1 99 4

God has gi ven us a dark wine

Go d h as g iv en u s a d ar k w ine s o p ot en t t ha t,

d ri nk in g i t, w e l ea ve t he t wo w or ld s.

G od ha s pu t i nt o t he f or m o f ha shi sh a powe r

to deliver the taster from self-consciousness.

G od ha s ma de s le ep s o

th at i t erases every t ho ug ht .

G od m ad e M aj nu n l ov e L ay la s o m uc h t ha t

ju st h er d og w ou ld cau se con fu si on i n h im .

T here are t ho us and s o f w in es

t ha t c an t ak e o ve r o ur m in ds .

Don't think all ecstasies

a re t he s am e!

J es us wa s l os t i n hi s l ove f or Go d.

H is d on key w as d ru nk w it h b ar ley.

D ri nk f ro m t he p resence o f s ai nt s,

n ot f ro m t ho se o th er j ar s.

E very o bj ect, every b ei ng ,

i s a j ar f ul l of de li ght .

B e a con oi s seu r,

P a g e 2 0


21/46

an d t as te w it h cau ti on .

A ny w ine w il l g et y ou h igh .

J ud ge l ik e a k in g, a nd c ho os e t he p ur es t,

t he o nes u nadu lt er at ed w it h f ear,

or s om e u rg en cy abo ut wh at 's n eeded.

D ri nk t he w in e t hat m ov es y ou

a s a c am el m ov es w he n i t' s b ee n u nt ie d,

and i s j us t amb li ng abo ut .

M at hn aw i I V, 2 68 3- 96 - T he E ss en ti al R um i, C ol eman B ar ks

G on e t o t he U ns ee n

A t l as t y ou h av e de pa rt ed a nd g on e t o t he U ns ee n.

W hat m ar vell ou s r ou te d id y ou t ak e f ro m t hi s w or ld ?

Beating your wings and feathers,

yo u b ro ke f re e f ro m t hi s c ag e.

Ri si ng up to t he s ky

y ou a tt ai ne d t he w or ld o f t he s ou l.

Y ou w er e a p ri ze d f al co n t ra pp ed by a n Ol d W om an .

T hen y ou h eard t he d ru mm er 's cal l

a nd f le w b ey on d s pa ce a nd t im e.

A s a l ov es ick n ig ht in gale, y ou f lew amo ng t he o wl s.

Th en c am e t he s ce nt o f t he r os - ga rd en

an d yo u f le w of f t o me et t he Ros e.

P a g e 2 1


22/46

T he w in e o f t hi s f leet in g w or ld

c a us ed y ou r h ea d t o a ch e.

Finally you joined the tavern of Eternity.

L ik e a n a rr ow , y ou s pe d f rom t he b ow

a nd w en t s tr ai gh t f or t he b ul l' s e ye o f b li ss .

T hi s p hant om w or ld g av e y ou f al se s ig ns

But you turned from the illusion

a nd j ou rn ey ed t o t he l an d o f t ru th .

You are now the Sun

wh at n ee d ha ve yo u f or a c ro wn?

Y ou h av e v an is he d f ro m t hi s w or ld -

wh at n ee d h ave yo u t o t ie y ou r r obe ?

I 'v e he ar d t ha t y ou c an b ar el y s ee yo ur s oul .

B ut why look at all?

y ou rs i s n ow t he S ou l o f S ou ls !

O h ea rt , wh at a wo nd er fu l bi rd y ou a re .

Seeking divine heights,

Flapping your wings,

y ou s ma sh ed t he p oi nt ed s pe ar s o f y ou r e ne my .

T he f lo we rs f le e f ro m A ut um n, b ut no t y ou

Y ou a re t he f ea rl es s r os e

that grows amidst the freezing wind.

P ou ri ng d ow n l ik e t he r ai n o f h eaven

y ou f el l u pon t he r oof to p o f t hi s w or ld .

T hen y ou r an i n every d ir ecti on

a nd e sc ap ed t hr ou gh t he d ra in s po ut

N ow t he wo rds a re ov er

P a g e 2 2


23/46

an d t he p ai n t he y b ri ng i s g on e.

Now you ha ve gone t o re st

i n t he a rm s o f t he B el ov ed .

Rum i - I n t he A rm s of t he B el ove d , J ona tha n St ar , Ne w Y or k 19 97

Ho w di d yo u ge t a wa y?

H ow di d yo u ge t a wa y?

You w er e t he pe t f al con of a n ol d w oma n.

D i d y ou h ear t he f al co n- dr um ?

Y ou w er e a d ru nk en s on gb ir d p ut i n w it h o wl s.

D id you s me ll t he odour of a ga rde n?

Y ou g ot t ir ed o f s ou r f er ment in g

and l ef t t he t av er n.

Yo u we nt l ik e a n a rr ow t o t he t ar ge t

f ro m t he b ow of t im e a nd pl ac e.

T he m an w ho s ta ys a t t he c em et er y p oi nt ed t he w ay ,

b ut y ou d id n' t g o.

Y ou b ec am e l ig ht a nd g av e u p w ant in g t o b e f am ou s.

Y ou d on 't w or ry a bo ut w ha t y ou 'r e g oi ng t o e at ,

so w hy b uy a n e ng ra ve d b el t?

I 'v e h ea rd o f l iv in g a t t he c en tr e, b ut w ha t a bo ut

l eavi ng t he cen tr e o f t he cen tr e?

Flying toward thankfulness, you become

P a g e 2 3


24/46

t he r ar e bi rd w it h one w ing ma de of f ea r,

a nd o ne o f h op e. I n a ut um n,

a r os e c ra wl in g a lo ng t he g ro und i n t he c ol d w in d.

Ra in o n t he r oof r uns dow n a nd ou t b y t he s po ut

as fast as it can.

T al ki ng i s p ai n. L ie d ow n a nd r es t,

n ow t ha t y ou 'v e f ou nd a f ri en d t o b e w it h.

Th es e B ranchi ng M om en ts , C ol eman B ar ks , C op per B eech P res s, 1 98 8

H e C om es

H e c om es , a m oon w ho se l ike t he s ky ne 'e r s aw , a wa ke or dr ea mi ng.

C ro wn ed w it h etern al f lame n o f lo od can l ay .

Lo , f rom t he f la go n of t hy l ov e, O L or d, m y s ou l i s s wi mm ing,

A nd r ui ne d a ll m y bo dy 's h ou se of c la y!

W hen f ir st t he G iv er o f t he g rape m y l on el y h eart b ef ri en ded,

W in e f ir ed m y b os om and m y v ei ns f il led u p;

B ut w he n h is i ma ge a ll m in e ye p os se ss ed , a v oi ce d es ce nd ed :

' We ll d on e, O s ov er ei gn W in e a nd p ee rl es s C up !'

L ov e' s m ig ht y a rm f ro m r oo f t o b as e e ac h d ar k a bo de i s h ew in g,

W here chi nk s r el uct an t catch a g ol den r ay .

M y h ea rt , w he n L ov e' s s ea o f a s ud de n b ur st i nt o i ts v ie wi ng ,

L ea pe d h ea dl on g i n, w it h ' Fi nd m e n ow w ho m ay !'

A s, t he s un m ov in g, clo ud s b eh in d h im r un ,

P a g e 2 4


25/46

A ll h ea rt s a tt en d t he e, O T ab ri z' s S un !

R . A . N ic ho ls on - ' Pe rs ia n P oe ms ', a n A nt ho lo gy o f V er se T ra ns la ti on s; e di te d b y A .J . A rb er ry ,

Everyman's Library, 1972

P oo r C op ies O ut O f H eav en 's O ri gi nal s

P oo r cop ies o ut o f h eaven' s o ri gi nal s,

Pale earthly pictures mouldering to decay,

W hat car e alt ho ug h y ou r b eaut ies b reak and f al l,

W hen t hat w hi ch g av e t hem l if e end ur es f or aye?

O h ne ve r ve x t hi ne h ea rt w it h i dl e w oe s:

A ll h ig h d is co ur se enchant in g t he r ap t ear ,

All gilded landscapes and brave glistering shows

F ad e- pe ri sh, b ut i t i s n ot a s w e f ea r.

Whilst far away the living fountains ply,

e a ch p et ty b ro ok g oe s b ri mf ul t o t he m ai n

S i nc e b ar on n or f ou nt ai n c an f or e ve r d ie ,

T hy f ears h ow f oo li sh , t hy l am en t h ow v ai n!

What is this fountain, wouldst thou rightly know?

T he S ou l w hence i ss ue all creat ed t hi ng s.

D ou bt le ss t he r iv er s s ha ll n ot c ea se t o f lo w,

Till silenced are the everlasting springs.

F ar ew el l t o s or ro w, and w it h q ui et m in d

D ri nk l on g and d eep: l et o th er s f on dl y d eem

P a g e 2 5


26/46

T he chann el emp ty t hey p er ch an ce m ay f in d,

Or fathom that unfathomable stream.

T he m om en t t hou t o t hi s l ow w or ld w as t g iv en,

A l ad der s t oo d w hereby t ho u m ig ht ' st asp ir e;

A nd f ir st t hy s teps , w hi ch u pw ar d s ti ll h av e s tr iv en ,

F ro m m in er al m ou nt ed t o t he p lant ; t hen h ig her

T o ani mal exi st en ce; n ex t, t he M an ,

W it h k no wl edg e, r easo n, f ai th . O h w on dr ou s g oal!

T hi s b od y, w hi ch a c ru mb o f d us t b eg an -

How fairly fashioned the consummate whole!

Y et s ta y n ot h er e t hy j ou rn ey : t ho u s ha lt g row

An a ng el b ri ght a nd h om e f ar of f i n h ea ve n.

Pl od on, pl unge l as t i n t he g re at S ea , t ha t s o

T hy l it tl e d ro p m ak e o cean s s ev en t im es s ev en .

' Th e So n of G od !' N ay, l ea ve t ha t w or d u ns ai d,

S ay : ' Go d i s O ne , t he p ur e, t he s in gl e T ru th .'

W h at t ho ug h t hy f ra me b e w it he re d, o ld , a nd d ea d,

I f t he s ou l k eep h er f resh i mm or tal y ou th ?

R . A . N ic ho ls on - ' Pe rs ia n P oe ms ', a n A nt ho lo gy o f V er se T ra ns la ti on s; e di te d b y A .J . A rb er ry ,Everyman's Library, 1972

DEPARTURE

Up , O ye l ove rs , a nd a wa y! ' Ti s t im e t o l ea ve t he wo rl d f or a ye .

H ar k, l ou d and clear f ro m h eaven t he f ro m o f p ar ti ng cal ls -l et n on e d el ay !

P a g e 2 6


27/46

T he c am el ee r h at r is en a m ai n, m ad e r ea dy a ll t he c am el -t ra in ,

A nd q ui tt an ce n ow d es ir es t o g ai n: w hy s le ep y e, t ra ve ll er s, I p ra y?

B eh in d u s a nd be fo re t he re s we ll s t he d in o f p ar ti ng a nd o f b el ls ;

T o s cor el ess s pace each m om en t s ai l s a d is emb od ied s pi r it away.

From yonder starry lights, and through those curtain-awnings darkly blue,

Mysterious figures float in view, all strange and secret things display.

F ro m t hi s o rb , w he el in g r ou nd i ts p ol e, a w on dr ou s s lu mb er o 'e r t he e s to le :

O w ea ry l if e t ha t w ei gh es t na ug ht , O s le ep t ha t o n m y s ou l d os t w ei gh !

O h ea rt , t ow ar d t he y h ea rt 's l ov e w en d, a nd O f ri en d, f ly t ow ar d t he F ri en d,

B e w ak ef ul , w at ch man, t o t he end : d ro ws e s eemi ng ly n o w at ch man m ay .



REMEMBERED MUSIC

' Thi s s ai d, t he pi pe a nd l ut e t ha t c ha rm our e ar s

Derive their melody from rolling spheres;

But Faith, over passing speculation's bound,

C an s ee w ha t s we et en s e ve ry j an gl ed s ou nd .

W e, wh o a re pa rt s of Ad am , he ar d wi th hi m

T he s ong of a ng el s a nd o f s er ap hi m.

O ut m em or y, t ho ug h d ul l and s ad , r et ai ns

S om e ech o s ti ll o f t ho se u near th ly s tr ai ns .

O h, musi c is t he me at of al l who l ove ,

P a g e 2 7


28/46

M us ic u pl if ts t he s ou l t o r ealm s abo ve.

T h e ash es g lo w, t he l at en t f ir es i ncreas e:

W e l is te n a nd a re f ed wi th j oy a nd pe ac e.



T HE S PI RI T O F T HE S AI NT S

T he re i s a W at er t ha t f lo ws d ow n f ro m H ea ve n

To c le an se t he w or ld o f s in b y g ra ce D iv in e.

A t l as t, i ts w ho le s to ck s pe nt , i ts v ir tu e g on e.

D ar k w it h p ol lu ti on n ot i ts o wn , i t s pe ed s

B ack t o t he F ou nt ai n o f all p ur it ies;

W hence, f res hl y b at hed, ear t hw ar d i t s weeps again ,

T rail in g a r ob e o f g lo ry b ri gh t and p ur e.

T hi s W at er i s t he S pi ri t o f t he S ai nt s,

W hi ch ever s heds , u nt il i ts el f i s b eg gared,

G od 's b al m o n t he s ic k s ou l; a nd t he n r et ur ns

T o H im w ho m ad e t he p ur es t l igh t o f H ea ve n.



P a g e 2 8


29/46

T H E T RU E S UF I

W ha t m ak es t he S uf i? P ur it y o f h ea rt ;

No t t he p at ch ed m an tl e a nd t he l us t p er ve rs e

O f t ho se v il e e ar th -b ou nd m en w ho s te al h is n am e.

H e i n a ll d re gs d is ce rn s t he e ss en ce p ur e:

I n h ar ds hi p eas e, i n t ri bu lati on j oy .

T h e p hant om s en tr ies, w ho w it h b at on s d rawn

G uar d B eau ty ' s p lace- gat e and cur t ai ned b ow er ,

G iv e w ay b ef or e h im , u nafr ai d h e p as ses,

A nd s ho wi ng t he K in g' s arr ow , ent er s i n.



T HE U NS EE N P OW ER

We a re t he f lu te , ou r m us ic i s a ll T hi ne ;

W e are t he m ou nt ai ns ech oi ng o nl y T hee;

A nd m ov es t t o d ef ea t o r v ic to ry ;

Lions emblazoned high on flags unfurled-

They wind invisible sweeps us through the world.



P a g e 2 9


30/46

T HE P RO GR ES S O F M AN

Fi rs t h e app eared i n t he r ealm i nani mate;

T he nc e c am e i nt o t he w or ld o f p la nt s a nd l iv ed

T he p la nt -l if e m an y a y ea r, no r c al le d t o m in d

Wh at he ha d be en ; t he n t oo k t he o nw ar d w ay

To ani mal exi st en ce, and o nce m or e

Remembers naught of what life vegetive,

S ave w hen h e f eels h im self m ov ed w it h d es ir e

To wa rd s i t i n t he s ea so n o f s we et f lo we rs ,

As ba be s t hat s ee k t he bre as t a nd know not why.

A gain t he w is e C reat or w ho m t ho u k no west

Uplifted him from animality

T o M an 's e st at e; a nd s o f rom r ea lm t o r ea lm

Advancing, he became intelligent,

Cun ning a nd ke en of w it , a s he i s now.

No m em or y o f h is p as t a bi de s w it h h im ,

A nd f ro m h is p re se nt s ou l h e s ha ll b e c ha nge s.

T ho ug h h e i s f al len asl eep, G od w il l n ot l eave h im

In this forgetfulness. Awakened, he

W il l l au gh t o t hi nk w hat t ro ub lo us d ream s h e h ad .

A nd w on de r h ow h is h ap py s ta te o f b ei ng

H e c ou ld f or ge t, a nd n ot p er ce iv e t ha t a ll

T ho se p ai ns a nd s or ro ws w er e t he e ff ec t o f s le ep

A nd g ui le and v ai n i ll us io n. S o t hi s w or ld

S eems l as ti ng , t ho ug h ' ti s b ut t he s leep er s' d ream ;

W ho , w he n t he a pp oi nt ed D ay s ha ll d aw n, e sc ap es

P a g e 3 0


31/46

From dark imaginings that haunted him,

And turns with laughter on his phantom griefs

When he beholds his everlasting home.



REALITY AND APPEARANCE

'This light makes colour visible: at night

Red, g reen , and r us set v an is h f ro m t hy s ig ht .

S o t o t he e l ig ht b y d ar kn es s i s m ad e k no wn :

S i nc e G od h at n on e, H e, s ee in g a ll , d en ie s

Himself eternally to mortal eyes.

F ro m t he d ar k j un gl e a s a t ig er b ri gh t,

F or m f ro m t he v iewl es s S pi ri t l eaps t o l ig ht .



DESCENT

I m ad e a f ar j our ne y

E ar th 's f ai r cit ies t o v iew,

bu t l ik e t o l ov e' s c it y

P a g e 3 1


32/46

C it y non e I kne w

A t the first I knew not

That city's worth,

A nd t ur ned i n m y f ol ly

A w an de re r o n e ar th .

F ro m s o s we et a c ou nt ry

I m us t n ee ds p as s,

An d l ik e t o c at tl e

G ra ze d o n e ve ry g ra ss .

As M os es ' p eo pl e

I wo ul d l if er e at

Garlic, than manna

And celestial meat.

W hat v oi ce i n t hi s w or ld

to my ea r ha s c ome

S ave t he v oi ce of l ov e

Wa s a t ap pe d d ru m.

Y e t f or t ha t d ru m- ta p

Fr om t he w or ld o f A ll

Into this perishing

La nd I d id f al l.

T ha t w or ld a l on e s pi ri t

Inhabiting.

Li ke a s na ke I c re pt

W it ho ut f oo t o r w in g.

T he w in e t hat w as l au gh ter

P a g e 3 2


33/46

And gra ce t o s ip

L ike a rose I tas ted

W i th ou t t hr oat o r l ip .

'S pi r it , g o a j ou rn ey ,'

Love's voice said:

' Lo , a h om e o f t ra va il

I h av e m ad e. '

Mu ch , m uch I cri ed :

'I w il l no t g o' ;

Y e a, a nd r en t m y r ai me nt

A nd m ad e g re at w oe .

E ve n a s now I s hr ink

To be g on e f rom he re ,

Ev en s o t hence

To part I did fear.

'S pi r it , g o t hy w ay ,'

Love called again,

' And I s ha ll be e ve r ni gh t he e

A s t he y n ec k' s v ei n. '

M uch d id l ov e enchant m e

And made much guile;

Love's guile and enchantment

Capt ur e m e t he w hi le.

In ignorance and folly

Wh en m y w in gs I s pr ea d,

F ro m p al ace u nt o p ri s on

I w as s wi ft ly s pe d.

P a g e 3 3


34/46

N ow I w oul d t el l

H ow t hi th er t ho u m ay st com e;

B ut a h, my pe n is broke

A nd I am dumb.

A .J . A rb er ry : ' Pers i an P oems ' , an A nt ho lo gy o f V er se T rans lati on s, edi ted b y A .J . A rb er ry , E ver ym an 's

Library, 1972

I Am Part Of The Load

I am part of the load

Not rightly balanced

I drop off in the gra ss,

l i ke t he o ld C av e- sl ee pe rs , t o b ro ws e

wherever I fall.

F or h un dr ed s o f t ho us an ds o f y ea rs I h av e b ee n d us t- gr ai ns

f lo at ing and f lyi ng i n t he w il l o f t he air ,

often forgetting ever being

i n t ha t s ta te , but i n s le ep

I m ig ra te b ac k. I s pr in g l oo se

f r om t h e f o ur - br anched , t i me - and -s p ace cr os s ,

this waiting room.

I wa lk i nt o a huge pa st ur e

I nurse the milk of millennia

Everyone does this in different ways.

P a g e 3 4


35/46

Knowing that conscious decisions

and personal memory

a re m uc h t oo s ma ll a p la ce t o li ve ,

every human being streams at night

in to t he l ov in g n ow here, o r d ur in g t he d ay ,

i n s om e abs or bi ng w or k.

( Ma th na wi , V I 2 16 -2 27 ) - R um i, ' We A re T hr ee '

Wedding Poems

M ay t he b less in gs w hi ch f lo w i n all w ed di ng s

M ay t he b less in gs w hi ch f lo w i n all w ed di ng s

b e g at hered, G od , t og et her i n o ur w ed di ng !

T he b le ss in gs o f t he N ig ht o f P ow er ,

the month of fasting

th e f es ti va l t o b re ak t he f as t

t he bl es si ngs o f t he m ee ti ng o f A da m a nd E ve

t h e b le ss in gs o f t he m ee ti ng o f J os ep h a nd J ac ob

t he b le ss in gs o f g az in g o n t he p ar ad is e o f a ll a bo de s

a nd y et a no th er b le ss in g w hi ch c an no t b e p ut i n w or ds :

the fruitful scattering of joy

o f t he c hi ld re n o f t he Shayak

P a g e 3 5


36/46

a n d o ur e ld es t!

*

In companionship and happiness

m ay you b e l ik e mi lk a nd hon ey

in union and fidelity,

j us t l ik e s ug ar and h al va.

M ay t he b le ss in gs o f t ho se w ho t oa st

a nd t he on e w ho po ur s t he wi ne

an oi nt t he o ne s w ho s ai d A me n a nd

t he on e w ho s ai d t he pr ay er .

T rans lati on b y F rank li n D . L ew is Ru mi - P as t and P res en t, E as t and W es t O ne W or ld P ub li cati on s,

O x fo r d, 2 0 00

This Marriage

( Ode 2667 )

M ay t he se v ow s a nd t hi s m ar ri ag e b e b le ss ed .

M ay i t be s we et mi lk,

this marriage, like wine and halvah.

M ay t hi s m ar ri ag e o ff er f ru it and s hade

l ik e t he d at e p al m.

M ay t hi s m ar ri ag e b e f ul l o f l au gh ter,

ou r e ve ry da y a da y i n p ar ad is e.

M ay t hi s m ar ri ag e b e a s ig n o f c om pa ss io n,

a s ea l o f h ap pi ne ss h er e a nd h er ea ft er .

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M ay th is m ar ri ag e ha ve a f ai r f ac e a nd a good na me ,

a n o me n a s w el co me

a s t he moon in a cl ear blue sky.

I a m out of wor ds t o de sc ri be

how spirit mingles in this marriage.

K ab ir H el mi ns ki Lo ve i s a S tr an ger - K ul li yat- i -S hams 2 66 7 - T hr es ho ld B oo ks , 1 99 3

M ay t he se n up ti al s b e b le ss ed f or u s

M ay t he se n up ti al s b e b le ss ed f or u s, m ay t hi s m ar ri ag e b e b le ss ed f or u s,

M ay i t b e e ve r l ik e m il k a nd s uga r, t hi s m ar ri ag e l ike wi ne a nd ha lv ah.

M ay t hi s m ar ri ag e b e b le ss ed w it h l ea ve s a nd f ru it s l ik e t he d at e t re e;

M ay t hi s m ar ri ag e b e l au gh in g f or ev er , t od ay , t om or ro w, l ik e t he h ou r i s o f p ar ad is e.

M ay t hi s m ar ri ag e b e t he s ig n o f c om pa ss io n a nd t he a pp ro va l o f h ap pi ne ss h er e a nd h er ea ft er ;

M ay t his m ar ria ge be fa ir of f ame , f air of fa ce a nd fa ir of ome n a s t he m oon i n t he a zur e sky.

I h av e f al len s il en t f or w or ds can no t d es cr ib e h ow t he s pi ri t h as m in gl ed w it h t hi s m ar ri ag e.

T rans lati on b y A .J . A rb er ry My st ical P oems o f R um i 2 ; T he U ni vers it y o f C hi cago P ress , 1 99 1

O ur f eas t , o ur w ed di ng

Ou r f eas t , o ur w ed di ng

W il l b e aus pi ci ou s t o t he w or ld .

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G od f it t he f ea st a nd w ed di ng

T o o ur l en gt h l ik e a p ro pe r g ar me nt .

V e nu s a nd t he m oo n

W il l b e m at ch ed t o e ac h o th er ,

T he p ar ro t w it h s ug ar .

The most beautifully-faced Beloved

M akes a d if ferent k in d o f w ed di ng every n ig ht .

W i th t he f av ou r o f o ur S ul tan' s p ro sp er it y,

H ear t s b eco me s p aci ou s

A nd m en p ai r u p w it h e ac h o th er .

T r ou bl es and anx ieti es are all g on e.

H er e t on ig ht , Y ou g o again

T o t he w ed di ng and f east in g.

O b ea ut y w ho a do rn ed o ur c it y,

Yo u w il l b e g ro om t o t he b ea ut ie s.

H ow n icel y Y ou w al k i n o ur n ei gh bo ur ho od ,

Coming to us so beautifully.

O our river, O One

W h o i s s ea rc hi ng f or u s,

H ow n icel y Y ou f lo w i n o ur s tr eam.

H ow n icel y Y ou f lo w w it h o ur d es ir es ,

Unfastening the binding of our feet.

Y ou m ak e u s w al k s o ni ce ly , h ol di ng o ur h an d,

O J os ep h o f o ur w or ld .

Cruelty suits You well.

I t' s a m is ta ke f or us t o e xpe ct Yo ur l oy al ty .

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St ep a s Y ou wi sh on o ur bl oo dy S oul .

O Soul of my Soul, pul l our Souls

T o o ur B el ov ed 's t emp le.

T ak e t hi s p ie ce o f b on e.

Give it as a gift to our Huma *.

O w is e o ne s, g iv e t ha nk s

To o ur S ul ta n' s k in dn es s, w ho a dd s S ou ls t o S ou l,

K eep d anci ng , O co ns i der at e o nes .

Keep whirling and dancing.

A t t he w ed di ng n ig ht o f r os e a nd Nasrin *

I ha ng t he dr um on my ne ck.

Tonight, the tambourine and small drum

W il l b ecom e o ur clo th es .

B e s il en t! V en us b ecom es t he C up bear er t on ig ht

A nd o ff ers g lass es t o o ur s weeth eart ,

W ho se s ki n i s f ai r a nd r os y,

W ho t ake s a g la ss a nd dr in ks .

Fo r t he s ak e of G od , b ec au se o f ou r p ra yi ng ,

N ow S uf is b ecom e exu berant

A t t he a ss em bl y o f G od 's A bs en ce .

T he y p ut t he b el t o f z ea l on t he ir w ai st s

A nd s t ar t Sama' *.

On e gr ou p of p eo pl e f ro th l ike t he s ea ,

Prostrating like waves.

T he o th er g ro up b at tl es l i ke s wo rd s,

D ri nk in g t he b lo od o f o ur g lass es .

Be silent! Tonight, the Sultan

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W e nt t o t he k it ch en .

H e i s c oo ki ng w it h j oy .

B ut a m os t u nu su al t hi ng ,

T on ig ht , t he B el ov ed i s coo ki ng o ur Halva *.

Gha za l( od e) 3 1 D iv an -i K eb ir , M et er 1 - T ra ns la te d b y N ev it O gu z E rg in - C ur re nt W al la W al la , W A,

U.S.A

-

*Huma : l ege nd ar y bi rd wh ic h e at s bo ne . T he p er son o n w ho m s he c as ts he r s ha do w b ec om es a

Sultan. Also called stately bird.

*Nasrin : A va ri et y of r os e.

*Sama' : Ritual of the Whirling Dervishes.

*Halva : Sweetmeats.

A M ar ri ag e a t D ay br ea k

D o yo u kn ow , br ot he r, t ha t y ou a re a p ri nc e?

A s on of A da m. And t ha t t he wi tc h o f K abul ,

w ho h ol ds y ou w it h h er c ol ou r a nd h er p er fu me ,

i s t he w or ld ?

Sa y t he w or ds , I t ak e r ef ug e

wi th t he L or d o f t he D ay br ea k.

A vo id t he h ot b re at hi ng t ha t k ee ps y ou t ie d

t o he r. She br eat he s on knot s a nd no one

c an u n- kn ot t he m. T ha t s w hy t he p ro ph et s c am e.

L ook f or t ho se w ho se b re at h i s c oo l.

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W he n t he y b re at he o n k no ts , t he y l oo se n.

The ol d wom an of t he wo rl d ha s ha d yo u

i n h er n et f or s ix ty y ea rs . H er b re at hi ng

i s t he b re at hi ng o f G od s a ng er . B ut G od s m er cy

ha s m or e s tr en gt h. M er cy i s p ri or t o w ra th .

Y ou m us t m ar ry y ou r s ou l.

T ha t w ed di ng i s t he w ay .

U ni on w it h t he w or ld i s s ickn es s.

B ut i t s h ar d t o b e s ep ar at ed f ro m t he se f or ms !

Y ou do n t h av e e no ug h p at ie nc e t o g iv e t hi s u p?

B ut h ow d o y ou h av e e no ug h p at ie nc e

t o d o w it ho ut G od ?

Y ou can t q ui t d ri nk in g t he ear th s d ar k d ri nk ?

B ut h ow can y ou n ot d ri nk f ro m t hi s o th er f ou nt ai n?

Y ou g et r es tl es s, y ou s ay , w he n y ou d on t s ip

th e w or ld s f er ment at io n. B ut i f f or o ne s econ d

yo u s aw t he b ea ut y o f t he c le ar w at er o f G od ,

youd think this other was embalming fluid.

N ea rn es s t o t he B el ov ed i s t he s pl en do ur

o f y ou r l if e. M ar ry t he B el ov ed .

Le t the t hor n of t he e go s li de f rom your f oot .

Wha t a r el ie f t o b e e mpt y!

T hen G od can l iv e y ou r l if e.

W he n y ou s ta y t ie d t o m in d a nd d es ir e, y ou s tu mb le

i n t he m ud l ik e a n ears ig ht ed d on key.

Keep smelling Josephs shirt.

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D on t b e s at is fi ed w it h b or ro wed l ig ht .

L et y ou r b ro w and y ou r f ace i ll um in at e w it h u ni on .

( IV , 3 18 9- 32 40 ) - R um i: O ne -H an de d B as ke t W ea vi ng - C ol em an B ar ks , M ay po p, 1 99 1

Wedding Night

The da y I' ve die d, my pa ll is movi ng on -

B ut d o n ot t hi nk m y h ea rt i s s ti ll o n e ar th!

Do n' t w ee p a nd p it y m e: Oh w oe , h ow a wf ul !

Y ou f al l i n d ev il 's s na re - w oe , t ha t i s a wf ul !

Do n' t c ry Woe , p ar te d! a t m y b ur ia l -

For m e t hi s i s t he t ime o f j oyf ul m ee ti ng!

D on 't s ay Fa re we ll ! w he n I 'm p ut i n t he g ra ve -

A C ur ti n i s i t f or e te rn al bl is s.

Y ou s aw de sc en di ng - n ow l oo k a t t he r is in g!

I s s et ti ng d an gero us f or s un and m oo n?

T o y ou i t l oo ks l ik e s et ti ng , b ut i t' s r is in g;

T he c of fi n s ee ms a j ai l, y et i t m ea ns f re ed om .

W hi ch s ee d f el l i n t he e ar th t ha t d id n ot g ro w t he re ?

Wh y do you d oub t t he f at e of h uma n s ee d?

W ha t b uc ke t c am e n ot f il le d f ro m o ut t he c is te rn ?

W hy s ho ul d t he Y us af So ul t hen f ear t hi s w el l?

Cl os e he re y our m out h a nd ope n i t o n t ha t s ide .

S o t hat y ou r h ym ns m ay s ou nd i n W here-n o- pl ace!

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A nn em ar ie S ch im mel Lo ok ! T hi s i s L ov e - P oems o f R um i; S hamb hala, 1 99 1

Jalal ad-Din Muhammad Rumi(1207-127 3)

Mawlana Jalal ad-Din Muhammad Rumi(= Persian) / (Turkish =) Mevln Celleddin Mehmed

Rumi , ( 12 07 -1 27 3 C E) , a ls o k no wn a s Muhammad Balkhi ( Pers ian) , b ut k no wn t o t he w or ld s im pl y

as Rumi , w as a 1 3t h c en tu ry P er si an p oe t, j ur is t, t he ol og ia n a nd t ea ch er o f S uf is m.

R um i w as b or n i n B al kh ( th en a c it y o f t he G re at er K ho ra sa n p ro vi nc e o f P er si a, n ow p ar t o f

A fg hani st an ) and d ied i n K on ya ( in p resent -d ay T ur key) . H is b ir th pl ace and n at iv e t on gu e i nd icat e aP er si an h er it ag e. H e a ls o w ro te h is p oe tr y i n P er si an a nd h is w or ks a re w id el y r ea d i n I ra n a nd

A fg ha ni st an w he re t he l an gu ag e i s s po ke n. H e l iv ed m os t o f h is l if e a nd p ro du ce d h is w or ks u nd er t he

S el ju k E mp ir e and h is d es cend an ts t od ay are T ur ki sh cit izen s and l iv e i n m od er n d ay T ur key.

R um i' s i mp or tance t rans cend s n at io nal and eth ni c b or ders . H e h as h ad a s ig ni fi cant i nf lu en ce o n b ot h

T ur ki sh and P er si an l it er at ur e t hr ou gh ou t t he cen tu ri es . H is p oems h av e b een t rans lated i nt o m an y o f t he

w or ld 's l an gu ag es a nd h av e a pp ea re d i n v ar io us f or ma ts . H e w as a ls o t he f ou nd er o f t he M ev le vi o rd er ,

better known as the Whirling Dervishes, w ho b el ieve i n p er fo rm in g t heir w or sh ip i n t he f or m o f

d an ce and m us ic cer em on y cal led t he s em a.

T he ge ne ra l t he me o f h is t ho ugh ts , l ik e t ha t o f t he o the r m ys ti c a nd S uf i p oe ts of t he P er si an l it er at ur e, i s

ess en ti al ly abo ut t he con cept o f T aw heed ( un it y) and u ni on w it h h is b el ov ed ( th e p ri mal r oo t) f ro m w hi ch

/ w ho m h e h as b ee n c ut a nd f al le n a lo of , a nd h is l on gi ng a nd d es ir e f or r e- un it y.

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InDivan-i Shams , R um i s ay s:

W ha t i s t o be done , O M us li ms ? f or I do not r ec ogni ze my se lf .

I am n ei th er C hr is ti an , n or J ew , n or M ag ian, n or M us li m.

I am not of the East, nor of the West, nor of the land, nor of the sea;

I a m n ot o f N at ur e' s m in t, n or o f t he c ir cl in g h ea ve n.

I a m not of e arth, nor of wate r, nor of air, nor of fir e;

I a m not of t he e mpyr ea n, n or o f t he dus t, no r of e xi st enc e, nor o f e nt it y.

I a m not of I ndi a, nor of Chi na , nor of Bul ga ri a, nor of Sa qs in

I a m not of t he ki ngdom of ' Ir aqi an, n or of t he c ount ry of Khor as an

I am not of the this world, nor of the next, nor of Paradise, nor of Hell

I am not of Adam, nor of Eve, nor of Eden and Rizwan.

M y p la ce i s t he P la ce le ss , m y t ra ce i s t he T ra ce le ss .. .

Rumi's order issues invitation to people of all backgrounds:

C om e, c om e, w ho ev er y ou a re .

Wanderer, idolater, worshipper of fire,

C om e e ve n t ho ug h y ou h av e b ro ke n y ou r v ow s a t ho us an d t im es ,

Co me , a nd c om e y et a ga in .

Our s i s n ot a c ar ava n o f d es pa ir .

R um i' s l ov e and h is b er eavement f or t he d eath o f S hams f ou nd t heir exp ress io n i n an o ut po ur in g o f

m us ic, d an ce and l yr ic p oems , D iv an i S hams i T ab ri zi . H e h im self w en t o ut s earchi ng f or S hams and

journeyed again to Damascus. There, he realized:

Why should I see k? I am the sa me as

H e . H is e ss en ce s pe ak s t hr ou gh m e.

I h av e b een l oo ki ng f or m ys el f!

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I n D ecem ber 1 27 3, R um i f el l i ll . H e p redi ct ed h is o wn d eath and com po sed t he w el l- kn ow n g hazal,

which begins with the verse:

Ho w d oe st t ho u k no w

wha t s or t o f ki ng I ha ve

within me as companion?

D o not c as t t hy gl anc e

u po n m y g ol den f ace,

fo r I ha ve i ro n l egs .

He d ie d on D ec em be r 1 7, 1 273 i n Ko nya ; R um i w as l ai d t o r es t b es ide hi s f at he r, a nd a s pl end id s hr in e,

theYesil Trbe G r ee n T o mb , w as e re ct ed o ve r h is t om b.

H is epi taph r eads :

When we are dead,

se ek n ot o ur t om b i n t he e ar th ,

bu t f ind i t i n t he h ea rt s of m en .

Rumi's life is fully described in Shams-ud-din Ahmed Aflkis Manakib-ul-Arifin (written between 1318

and 1 35 3) . H e claim ed d es cent f ro m t he cal ip h A bu B ak r, and f ro m t he K hw ar izm- Sh ah S ul tan

A la- ud -D in b . T uk us h ( 11 99 1 22 0) , w ho se o nl y d au gh ter , M ali ka-i - Jahan, h ad b een m ar r ied t o

Jalal-ud-dins grandfather.

Work

R um i' s p oetr y i s o ft en d iv id ed i nt o v ar io us cat eg or ies: t he q uatr ai ns ( rubaiyat) and odes ( ghazals) of

t he D iv an , t he s ix b oo ks o f t he M at hn aw i, t he d is co ur se s, t he l et te rs , a nd t he a lm os t u nk no wn S ix

Sermons. Rumi's major work is Masnavi-ye Manavi (Spiritual Couplets), a six-volume poem regarded

by many Sufis as second in importance only to the Qur'an.

* F ih i M a F ih ( In It What's in It) i s com po sed o f R um i' s s peeches o n d if ferent s ub ject s. R um i h im self

d id no t p re pa re or w ri te t he se d is co ur se s. T he y w er e r ec or de d b y h is s on S ul ta n V al ad o r s om e o the r

d is ci pl e o f R um i a nd p ut t og et he r a s a b oo k. T he t it le m ay m ea n, Wh at 's i n t he M at hn aw i i s i n t hi s t oo .

S om e o f t he d is co ur se s a re a dd re ss ed t o M ui n a l- Di n P ar va ne . S om e p or ti on s o f i t a re c om me nt ar y o n

Masnavi.

*Majalis-i Sab'a( s e v en s e s si o n s) con tain s s ev en s er mo ns ( as t he n am e i mp li es ) g iv en i n s ev en d if ferent

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ass em bl ies. A s A fl ak i r el at es , aft er S ham- i T ab ri zi , R um i g av e s er mo ns at t he r eq uest o f n ot ab les,

especially Salah al-Din Zarqubi.

The Mevlevi Sufi

T he M ev levi S uf i o rd er w as f ou nd ed i n 1 27 3 b y R um i' s f ol lo wers aft er h is d eath . H is f ir st s uccess or i nt he r ecto rs hi p o f t he o rd er w as H us am C helebi h im self , aft er w ho se d eath i n 1 28 4 R um i' s y ou ng er and

o nl y s ur vi vi ng s on , S ul tan W al ad , f av or ab ly k no wn as aut ho r o f t he m ys ti cal M at hn aw i R ab bn ma, o r t he

B oo k o f t he G ui ta r ( di ed 1 31 2) , w as i ns ta ll ed a s g ra nd m as te r o f t he o rd er . T he l ea de rs hi p o f t he o rd er

has been kept in Jalaluddin's family in Iconium uninterruptedly for the last six hundred years.

Documents

Jalalul-Din Rumi - Selected Poems of Rumi