Beruflich Dokumente
Kultur Dokumente
Reflections
Acknowledgements
Search
Contact
Pick Language
—
Like this.
Like this.
Like this.
Like this.
This tall.
Like this.
Like this.
Like this.
Like this.
Huuuuu.
Huuuu.
Like this.
Like this.
Masnawi I 3686-87
A moment of happiness,
you and I sitting on the verandah,
apparently two, but one in soul, you and I.
We feel the flowing water of life here,
you and I, with the garden's beauty
and the birds singing.
The stars will be watching us,
and we will show them
what it is to be a thin crescent moon.
You and I unselfed, will be together,
indifferent to idle speculation, you and I.
The parrots of heaven will be cracking sugar
as we laugh together, you and I.
In one form upon this earth,
and in another form in a timeless sweet land.
Lovers
Kulliyat-e Shams, 21
Mathnawi I, 23-31
Ode 314
sleep on.
and sleep.
Divan-i-Shams 11909
Who is at my door?
Further reading:
Rumi: The Path of Love, by Manuela Dunn Mascetti (Editor) Camille & Kabir Helminski,
Hardcover - 96 pages ( 4 November, 1999) Element Books Ltd
Hush, Don't Say Anything to God : Passionate Poems of Rumi Jalal Al-Din Rumi, Shahram
Shiva, ( 1 October, 1999) Jain Publishing Company
Look! This Is Love Poems of Rumi (Shambhala Centaur Editions) Jalal Al-Din Rumi, et al /
Published 1996
Rumi's Divan of Shems of Tabriz Selected Odes (Element Classics of World Spirituality)
Mevlana Jalaluddin Rumi, et al / Published 1997
The Sufi Path of Love The Spiritual Teachings of Rumi William C. Chittick (Translator)
Published 1983
Where Two Oceans Meet A Selection of Odes from the Divan of Shems of Tabriz Mevlana
Jalaluddin Rumi, James G. Cowan (Translator) Published 199
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Home Page
Books on Rumi
Life & Death
Bibliography
{
Works of Rumi
Rumi's Poetry
look at love
how it tangles
– with the one fallen in love
Events in UK
Events List look at spirit
Daily Poem how it fuses with earth
Daily Quotes giving it new life
Discussion Forum
Music why are you so busy
Persian with Rumi with this or that or good or bad
Sufism pay attention to how things blend
be like sugarcane
sweet yet silent
don't get mixed up with bitter words
my beloved grows
right out of my own heart
how much more union can there be
come on sweetheart
let's adore one another
before there is no more
of you and me
a generous friend
gives life for a friend
let's rise above this
animalistic behavior
and be kind to one another
to puncture the
glory of the cosmos
who mercilessly
destroys humans
i am the falcon
hunting down the birds
of black omen
before their flights
i gave my word
at the outset to
give my life
with no qualms
i pray to the Lord
to break my back
before i break my word
Remember me.
Don't be blurry-eyed,
See me clearly-
See my beauty without the old eyes of delusion.
Beware! Beware!
Don't mistake me for this human form.
The soul is not obscured by forms.
Even if it were wrapped in a hundred folds of felt
the rays of the soul's light
would still shine through.
WHY CLING
Divan, 649:1-3,5
Divan, 1808:6-9
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
– Mystical Poems
Events in UK
Events List
My heart, site only with those
Daily Poem
Daily Quotes
Discussion Forum The love of such one
Music
Persian with Rumi A thief in the Night
Sufism
–
˜
Reflections
Acknowledgements My heart, sit only with those
Search who know and understand you.
Contact Sit only under a tree
that is full of blossoms.
In the bazaar of herbs and potions
Pick Language don't wander aimlessly
find the shop with a potion that is sweet
If you don't have a measure
people will rob you in no time.
You will take counterfeit coins
thinking they are real.
Don't fill your bowl with food from
every boiling pot you see.
Not every joke is humorous, so don't search
for meaning where there isn't one.
Not every eye can see,
not every sea is full of pearls.
My hart, sing the song of longing
like nightingale.
The sound of your voice casts a spell
on every stone, on every thorn.
First, lay down your head
VI.
Suddenly
(yet somehow unexpected)
he arrived
the guest...
the heart trembling
"Who's there?"
and soul responding
"The Moon..."
beyond earshot
running around
calling him...
crying for him
for the drunken nightingale
locked lamenting
in our garden
while we
mourning ring doves
murmured "Where
where?"
As if at midnight
the sleepers bolt upright
in their beds
hearing a thief
break into the house
in the darkness
they stumble about
crying "Help!
A thief! A thief!"
but the burglar himself
mingles in the confusion
echoing their cries:
"...a thief!"
till one cry
melts with the others.
27
And He is with you
with you
in your search
when you seek Him
look for Him
in your looking
closer to you
than yourself
to yourself:
Why run outside?
Melt like snow.
wash yourself
with yourself:
file:///C|/Documents%20and%20Settings/Sonja/Desktop/divan.htm (4 of 6) [5/22/2009 10:59:20 PM]
Rumi - Divani Shamsi Tabriz
urged by Love
tongues sprout
from the soul
like stamens
from the lily...
But learn
this custom
from the flower:
silence
your tongue.
From Divani Shams, "Life and Work of Muhammad Jalal-ud Din Rumi"
by Afzal Iqbal
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Reflections
Acknowledgements
Search
Contact
Pick Language
—
Like this.
Like this.
Like this.
Like this.
This tall.
Like this.
Like this.
Like this.
Like this.
Huuuuu.
Huuuu.
Like this.
Like this.
Masnawi I 3686-87
A moment of happiness,
you and I sitting on the verandah,
apparently two, but one in soul, you and I.
We feel the flowing water of life here,
you and I, with the garden's beauty
and the birds singing.
The stars will be watching us,
and we will show them
what it is to be a thin crescent moon.
You and I unselfed, will be together,
indifferent to idle speculation, you and I.
The parrots of heaven will be cracking sugar
as we laugh together, you and I.
In one form upon this earth,
and in another form in a timeless sweet land.
Lovers
Kulliyat-e Shams, 21
Mathnawi I, 23-31
Ode 314
sleep on.
and sleep.
Divan-i-Shams 11909
Who is at my door?
Further reading:
Rumi: The Path of Love, by Manuela Dunn Mascetti (Editor) Camille & Kabir Helminski,
Hardcover - 96 pages ( 4 November, 1999) Element Books Ltd
Hush, Don't Say Anything to God : Passionate Poems of Rumi Jalal Al-Din Rumi, Shahram
Shiva, ( 1 October, 1999) Jain Publishing Company
Look! This Is Love Poems of Rumi (Shambhala Centaur Editions) Jalal Al-Din Rumi, et al /
Published 1996
Rumi's Divan of Shems of Tabriz Selected Odes (Element Classics of World Spirituality)
Mevlana Jalaluddin Rumi, et al / Published 1997
The Sufi Path of Love The Spiritual Teachings of Rumi William C. Chittick (Translator)
Published 1983
Where Two Oceans Meet A Selection of Odes from the Divan of Shems of Tabriz Mevlana
Jalaluddin Rumi, James G. Cowan (Translator) Published 199
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
– Mystical Poems
Events in UK
Events List
My heart, site only with those
Daily Poem
Daily Quotes
Discussion Forum The love of such one
Music
Persian with Rumi A thief in the Night
Sufism
–
˜
Reflections
Acknowledgements My heart, sit only with those
Search who know and understand you.
Contact Sit only under a tree
that is full of blossoms.
In the bazaar of herbs and potions
Pick Language don't wander aimlessly
find the shop with a potion that is sweet
If you don't have a measure
people will rob you in no time.
You will take counterfeit coins
thinking they are real.
Don't fill your bowl with food from
every boiling pot you see.
Not every joke is humorous, so don't search
for meaning where there isn't one.
Not every eye can see,
not every sea is full of pearls.
My hart, sing the song of longing
like nightingale.
The sound of your voice casts a spell
on every stone, on every thorn.
First, lay down your head
VI.
Suddenly
(yet somehow unexpected)
he arrived
the guest...
the heart trembling
"Who's there?"
and soul responding
"The Moon..."
beyond earshot
running around
calling him...
crying for him
for the drunken nightingale
locked lamenting
in our garden
while we
mourning ring doves
murmured "Where
where?"
As if at midnight
the sleepers bolt upright
in their beds
hearing a thief
break into the house
in the darkness
they stumble about
crying "Help!
A thief! A thief!"
but the burglar himself
mingles in the confusion
echoing their cries:
"...a thief!"
till one cry
melts with the others.
27
And He is with you
with you
in your search
when you seek Him
look for Him
in your looking
closer to you
than yourself
to yourself:
Why run outside?
Melt like snow.
wash yourself
with yourself:
file:///C|/Documents%20and%20Settings/Sonja/Desktop/divan.htm (4 of 6) [5/22/2009 10:59:31 PM]
Rumi - Divani Shamsi Tabriz
urged by Love
tongues sprout
from the soul
like stamens
from the lily...
But learn
this custom
from the flower:
silence
your tongue.
From Divani Shams, "Life and Work of Muhammad Jalal-ud Din Rumi"
by Afzal Iqbal
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
He regarded the distinction between opinion and knowledge as something which can easily be lost. When
this happens, it is incumbent upon those who know the difference to make it plain as far as they are able.
Ghazali's scientific, psychological discoveries, though widely appreciated by academics of all kinds, have
not been given the attention they deserve because he specifically disclaims the knowledge or logical
method as their origin. He arrived at his knowledge through his upbringing in Sufism, among Sufis, and
through a form of direct perception of the truth which has nothing to do with mechanical intellection.
This, of course, at once puts him outside the pale of scientists. What is rather curious, however, is that his
discoveries are so astonishing that one would have thought that investigators would have liked to find out
how he made them.
'Mysticism' having been given a bad name like the dog in the proverb, if it cannot be hanged, can at least
be ignored. This is a measure of scholastic psychology: accept the man's discoveries if you cannot deny
them, but ignore his method if it does not follow your beliefs about method.
If Ghazali had produced no worthwhile results, he would naturally have been regarded as only a mystic,
and a proof that mysticism is educationally or socially unproductive.
The influence of Ghazali on Western thought is admitted on all hands to be enormous. But this influence
itself shown the working of conditioning; the philosophers of medieval Christendom who adopted many
of his ideas did so selectively, completely ignoring the parts which were embarrassing to their own
indoctrination activities.
Ghazali's way of thought attempted to bring to a wider audience than the comparatively small Sufi one a
final distinction between belief and obsession. He stressed the role of upbringing in the inculcation of
religious beliefs, and invited his readers to observe the mechanism involved. He insisted upon pointing
out that those who are learned my be, and often are, stupid as well, and can be bigoted, obsessed. He
affirms that, in addition to having information and being able to reproduce it, there is such a thing as
knowledge, which happens to be a higher form of human thought.
The habit of confusing opinion with knowledge, a habit which is to be met with every day at the current
time, Ghazali regards as an epidemic disease.
In saying all these things, with a wealth of illustration and in an atmosphere which was most unconducive
to scientific attitudes, Ghazali was not merely playing the part of a diagnostician. He had acquired his
own knowledge in a Sufic manner, and he realized that higher understanding - being a Sufi, in fact - was
only possible to people who could see and avoid the phenomena which he was describing.
Ghazali produced numerous books and published many teachings. His contribution to human thought and
the relevance of his ideas hundreds of years later are unquestioned. Let us partly repair the omission of
our predecessors by seeing what he has to say about method. What was the Way of El-Ghazali? What
does man have to do in order to be like him, who was admittedly one of the world's giants of philosophy
and psychology?
A human being is not a human being while his tendencies include self-indulgence, covetousness, temper
and attacking other people.
A student must reduce to the minimum the fixing of his attention upon customary things like his people
and his environment, for attention-capacity is limited.
The pupil must regard his teacher like a doctor who knows the cure of the patient. He will serve his
teacher. Sufis teach in unexpected ways. An experienced physician prescribes certain treatments correctly.
Yet the outside observer might be quite amazed at what he is saying and doing; he will fail to see the
necessity or the relevance of the procedure being followed.
This is why it is unlikely that the pupil will be able to ask the right questions at the right time. But the
teacher knows what and when a person can understand.
Ghazali insists upon the connection and also the difference between the social or diversionary contact of
people, and the higher contact.
What prevents the progress of an individual and a group of people, from praiseworthy beginnings, is their
stabilizing themselves upon repetition and what is a disguised social basis.
If a child, he says, asks us to explain to him the pleasures which are contained in wielding sovereignty, we
may say that it is like the pleasure which he feels in sport; though, in reality, the two have nothing in
common except that they both belong to the category of pleasure.
Imam El-Ghazali relates to tradition form the life of Isa, ibn Maryam: Jesus, Son of Mary.
Isa one day saw some people sitting miserably on a wall, by the roadside. He asked: 'What is your
affliction?' The said: 'We have become like this through our fear of Hell.'
He went on his way, and saw a number of people grouped disconsolately in various postures by the
wayside. He said: 'What is your affliction?' They said: 'Desire for Paradise has made us like this.'
He went on his way, until he came to a third group of people. They looked like people who had endured
Isa asked them: 'What has made you like this?' and they answered: 'The Spirit of Truth. We have seen
Reality, and this has made us oblivious of lesser goals.'
Isa said: 'These are the people who attain. On the Day of Accounting these are they who will be in the
Presence of God.'
The Perfected Man of the Sufis has three forms of relationship with people. These vary with the condition
of the people.
Attraction of Celebrities
A man who is being delivered from the danger of a fierce lion does not object, whether this service is
performed by an unknown or an illustrious individual. Why, therefore, do people seek knowledge from
celebrities?
The question of divine knowledge is so deep that it is really known only to those who have it.
A child has no real knowledge of the attainments of an adult. An ordinary adult cannot understand the
attainments of a learned man.
In the same way, an educated man cannot yet understand the experiences of enlightened saints or Sufis.
If one loves someone because it gives pleasure, one should not be regarded as loving that person at all.
The love is, in reality, though this is not perceived, directed towards the pleasure. The source of the
pleasure is the secondary object of attention, and it is perceived only because the perception of the
pleasure is not well enough developed for the real feeling to be identified and described.
You must prepare yourself for the transition in which there will be none of the things to which you have
accustomed yourself, says Ghazali. After death your identity will have to respond to stimuli of which have
a chance to get foretaste here. If you remain attached to the few things with which you are familiar, it will
only make you miserable.
Ignorance
Such meetings must be held in accordance with the requirements of time and place. Onlookers whose
motives are not worthy shall be excluded. The participants in audition must sit silently and not look at
each other. They seek what may appear from their own 'hearts'.
A man went to a doctor and told him that his wife was not bearing children. The physician saw the
woman, took her pulse, and said:
'I cannot treat you for sterility because I have discovered that you will in any case die within forty days.'
When she heard this the woman was so worried that she could eat nothing during the ensuing forty days.
But she did not die at the time predicted.
The husband took the matter up with the doctor, who said: 'Yes, I knew that. Now she will be fertile.'
The husband asked how this had come about.
The doctor told him:
'Your wide was too fat, and this was interfering with her fertility. I knew that the only thing which would
put her off her food would be fear of dying. She is now, therefore, cured.'
The question of knowledge is a very dangerous one.
The Dance
A disciple had asked permission to take part in the 'dance' of the Sufis.
The Sheikh said: 'Fast completely for three days. Then have luscious dishes cooked. If you then prefer to
"dance", you may take part in it.'
Speed, which becomes a virtue when it is found in a horse, by itself has no advantages.
If you cannot find in a man an appropriate example of dedication, study the lives of the Sufis. Man should
also say to himself: 'O my soul! You think yourself clever and are upset at being called idiotic. But what
else are you in reality? You make clothes for winter, but no provision for another life. You are like a man
in winter who says: " I shall not wear warm clothes, but place trust in God's kindness to protect me form
the cold." He does not realize that, in addition to creating cold, God placed before man the means to
protect himself from it.'
A camel is stronger than a man; an elephant is larger; a lion has greater valour; cattle can eat more than
man; birds are more virile. Man was made for the purpose of learning.
'Assuredly there is a price on this knowledge. It is to be given only to those who can keep it and not lose
it.'
Commentary of Junubi:
This knowledge is of course the Sufi knowledge. It does not refer to book-knowledge, something which
an be written down or preserved in factual form; because such material would not be diminished by
exposing it to someone who might fail to benefit from it. It is the knowledge given in the time and manner
which verifies and makes live the book-knowledge. 'Giving knowledge which will be lost' refers to
allowing certain 'states' of recognition of truth to be engendered in an individual before that person is in a
condition to preserve that state; hence he loses its advantage and it is lost.
Because of the difficulty of grasping this fact, and due to an understandable laziness, intellectuals have
decided to 'abolish' any learning which cannot be contained in books. This si not to say that it does not
exist. It makes it more difficult to find and teach, since the above-named types (intellectuals) have trained
people not to look for it.
Possessions
I should like to know what a man who has no knowledge has really gained, and what a man of knowledge
has not gained.
Further Reading:
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Home Page
Books on Rumi
Life & Death
Bibliography
{
Works of Rumi
Rumi's Poetry
look at love
how it tangles
– with the one fallen in love
Events in UK
Events List look at spirit
Daily Poem how it fuses with earth
Daily Quotes giving it new life
Discussion Forum
Music why are you so busy
Persian with Rumi with this or that or good or bad
Sufism pay attention to how things blend
be like sugarcane
sweet yet silent
don't get mixed up with bitter words
my beloved grows
right out of my own heart
how much more union can there be
come on sweetheart
let's adore one another
before there is no more
of you and me
a generous friend
gives life for a friend
let's rise above this
animalistic behavior
and be kind to one another
to puncture the
glory of the cosmos
who mercilessly
destroys humans
i am the falcon
hunting down the birds
of black omen
before their flights
i gave my word
at the outset to
give my life
with no qualms
i pray to the Lord
to break my back
before i break my word
Remember me.
Don't be blurry-eyed,
See me clearly-
See my beauty without the old eyes of delusion.
Beware! Beware!
Don't mistake me for this human form.
The soul is not obscured by forms.
Even if it were wrapped in a hundred folds of felt
the rays of the soul's light
would still shine through.
WHY CLING
Divan, 649:1-3,5
Divan, 1808:6-9
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
The spirit is like an ant, and the body like a grain of wheat
which the ant carries to and fro continually.
The ant knows that the grains of which it has taken charge
will change and become assimilated.
One ant picks up a grain of barley on the road;
another ant picks up a grain of wheat and runs away.
The barley doesn't hurry to the wheat,
but the ant comes to the ant, yes it does.
The going of the barley to the wheat is merely consequential:
it's the ant that returns to its own kind.
Don't say, "Why did the wheat go to the barley?"
Fix your eye on the holder, not on that which is held.
As when a black ant moves along on a black felt cloth:
the ant is hidden from view; only the grain is visible on its way.
But Reason says: "Look well to your eye:
when does a grain ever move along without a carrier?"
WHISPERS OF LOVE
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
– —
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.
1
What is a mere rose? You are the All , you are the speaker of
2
the command "Say" . If no one else knows you, since you are I, I know you.
3
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.
A New Rule
Ode 2180
earth travel not without me, and time, go not without me.
With you this world is joyous, and with you that world is joyous;
in this world dwell not without me, and to that world depart not without me.
Vision, know not without me, and tongue, recite not without
me; glance behold not without me, and soul, go not without me.
The night through the moon's light sees its face white; I am
light, you are my moon, go not to heaven without me.
The thorn is secure from the fire in the shelter of the roses
face: you are the rose, I your thorn; go not into the rose garden without me.
I run in the curve of your mallet when your eye is with me;
even so gaze upon me, drive not without me, go not without me.
When, joy, you are companion of the king, drink not without
me; when, watchman, you go to the kings roof, go not without me.
Alas for him who goes on this road without your sign; since
you, O signless one, are my sign, go not without me.
Alas for him who goes on the road without my knowledge;
you are the knowledge of the road for me; O road-knower, go not without me.
Others call you love, I call you the king of love; O you who are
higher than the imagination of this and that, go not without me.
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Oh Beloved,
take me.
Liberate my soul.
Fill me with your love and
release me from the two worlds.
If I set my heart on anything but you
Oh Beloved,
take away what I want.
Take away what I do.
Take away what I need.
Take away everything
that takes me from you.
CRADLE MY HEART
Last night,
I was lying on the rooftop,
thinking of you.
I saw a special Star,
and summoned her to take you a message.
I prostrated myself to the Star
and asked her to take my prostration
to that Sun of Tabriz.
So that with his light, he can turn
my dark stones into gold.
I opened my chest and showed her my scars,
I told her to bring me news
of my bloodthirsty Lover.
As I waited,
I paced back and forth,
until the child of my heart became quiet.
The child slept, as if I were rocking his cradle.
Oh Beloved, give milk to the infant of the heart,
and don't hold us from our turning.
You have cared for hundreds,
don't let it stop with me now.
At the end, the town of unity is the place for the heart.
Why do you keep this bewildered heart
in the town of dissolution?
I have gone speechless, but to rid myself
of this dry mood,
oh Saaqhi, pass the narcissus of the wine.
THE AWAKENING
I found my dreams
but the moon took me away
It lifted me up to the firmament
and suspended me there
I saw how my heart had fallen
on your path
singing a song
That moon, which the sky ne'er saw even in dreams, has returned
And brought a fire no water can quench.
See the body' s house, and see my. soul,
This made drunken and that desolate by the cup of his love.
When the host of the tavern became my heart-mate,
My blood turned to wine and my heart to kabab.
When the eye is filled with thought of him, a voice arrives :
W ell done, O flagon, and bravo, wine!
Love's fingers tear up, root and stem,
Every house where sunbeams fall from love.
When my heart saw love's sea, of a sudden
It left me and leaped in, crying, , Find me.'
The face of Shamsi Din, Tabriz's glory, is the sun
In whose track the cloud-like hearts are moving.
WHISPERS OF LOVE
how long
can i lament
with this depressed
heart and soul
how long
can i remain
a sad autumn
ever since my grief
has shed my leaves
i believe in love
i swear by love
believe me my love
how long
like a prisoner of grief
can i beg for mercy
i have no fear
to burn my mouth and throat
i'm ready to drink every flame and more
You come to us
from another world
Of unimaginable beauty,
Bringing with you
the essence of love
You bewilder us
with your grace.
All evils
transform into
goodness.
I am ashamed
to call this love human
and afraid of God
to call it divine
Your efflugence
has lit a fire in my heart
for me
the earth and sky
My arrow of love
has arrived at the target
I am in the house of mercy
and my heart
is a place of prayer
Reason says, I will beguile him with the tongue;" Love says, "Be silent. I will beguile him with the soul."
The soul says to the heart, "Go, do not laugh at me and yourself. What is there that is not his, that I may
beguile him thereby?"
He is not sorrowful and anxious and seeking oblivion that I may beguile him with wine and a heavy measure.
The arrow of his glance needs not a bow that I should beguile the shaft of his gaze with a bow.
He is not prisoner of the world, fettered to this world of earth, that I should beguile him with gold of the
kingdom of the world.
He is an angel, though in form he is a man; he is not lustful that I should beguile him with women.
Angels start away from the house wherein this form is, so how should I beguile him with such a form and
likeness?
He does not take a flock of horses, since he flies on wings; his food is light, so how should I beguile him with bread?
He is not a merchant and trafficker in the market of the world that I should beguile him with enchantment of gain and
loss.
He is not veiled that I should make myself out sick and utter sighs, to beguile him with lamentation.
I will bind my head and bow my head, for I have got out of hand; I will not beguile his compassion with sickness or
fluttering.
Hair by hair he sees my crookedness and feigning; what’s hidden from him that I should beguile him with anything
hidden.
He is not a seeker of fame, a prince addicted to poets, that I should beguile him with verses and lyrics and flowing
poetry.
The glory of the unseen form is too great for me to beguile it with blessing or Paradise.
Shams-e Tabriz, who is his chosen and beloved – perchance I will beguile him with this same pole of the age.
I saw my sweetheart wandering about the house; he had taken a rebec and was playing a melody.
With a plectrum like fire he was playing a sweet melody, drunken and dissolute and charming from the Magian wine.
1
He was invoking the saqi in the air of Iraq ; the wine was his object, the saqi was his excuse.
The moonfaced saqi pitcher in his hand, entered from a corner and set it in the middle.
He filled the first cup with that flaming wine; did you ever see water sending out flames?
He set it on his hand for the sake of the lovers, then prostrated and kissed the threshold.
My sweetheart seized it from him and quaffed the wine; flames from that wine went running over his face.
He was beholding his own beauty, and saying to the evil eye, "Never has there been, nor shall there come in this age,
another like me."
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Pick Language
•
-
"Love is a Stranger", Kabir Helminski
Threshold Books, 1993
Ý
•
It doesn't matter.
a thousand times
Ý
•
Our wind whereby we are moved and our being are of thy gift;
our whole existence is from thy bringing into being.
Kulliyat-i-Shams 2039
Ý
•
This Marriage
Kulliyat-i-Shams 2667
Ý
•
Ý
•
"It is said that after Muhammad and the prophets revelation does not descend upon anyone else. Why not?
In fact it does, but then it is not called 'revelation.' It is what the Prophet referred to when he said, 'The
believer sees with the Light of God.' When the believer looks with 'The believer sees with the Light of
God.' When the believer looks with God's Light, he sees all things: the first and the last, the present and
the absent. For how can anything be hidden from God's Light? And if something is hidden, then it is not
the Light of God. Therefore the meaning of revelation exists, even if it is not called revelation."
Ý
•
At every instant and from every side, resounds the call of Love:
We are going to sky, who wants to come with us?
We have gone to heaven, we have been the friends of the angels,
And now we will go back there, for there is our country.
We are higher than heaven, more noble than the angels:
Why not go beyond them? Our goal is the Supreme Majesty.
What has the fine pearl to do with the world of dust?
Why have you come down here? Take your baggage back. What is this place?
Luck is with us, to us is the sacrifice!...
Like the birds of the sea, men come from the ocean--the ocean of the soul.
Like the birds of the sea, men come from the ocean--the ocean of the soul.
How could this bird, born from that sea, make his dwelling here?
No, we are the pearls from the bosom of the sea, it is there that we dwell:
Otherwise how could the wave succeed to the wave that comes from the soul?
The wave named 'Am I not your Lord' has come, it has broken the vessel of the body;
And when the vessel is broken, the vision comes back, and the union with Him.
Ý
•
Ý
•
Ý
•
12
What is the mi'raj of the heavens?
Non-existence.
The religion and creed of the lovers is non- existence.
Masnavi VI 233
Ý
•
Ý
•
If thou wilt be observant and vigilant, thou wilt see at every moment the response to thy action. Be
observant if thou wouldst have a pure heart, for something is born to thee in consequence of every
action.
Ý
•
Ý
•
Be a conoisseur,
and taste with caution.
Ý
•
Ý
•
Ý
•
He Comes
He comes, a moon whose like the sky ne'er saw, awake or dreaming.
Crowned with eternal flame no flood can lay.
Lo, from the flagon of thy love, O Lord, my soul is swimming,
Love's mighty arm from roof to base each dark abode is hewing,
Where chinks reluctant catch a golden ray.
My heart, when Love's sea of a sudden burst into its viewing,
Leaped headlong in, with 'Find me now who may!'
R. A. Nicholson
R. A. Nicholson
DEPARTURE
Up, O ye lovers, and away! 'Tis time to leave the world for aye.
Hark, loud and clear from heaven the from of parting calls-let none delay!
The cameleer hat risen amain, made ready all the camel-train,
And quittance now desires to gain: why sleep ye, travellers, I pray?
Behind us and before there swells the din of parting and of bells;
To shoreless space each moment sails a disembodied spirit away.
From yonder starry lights, and through those curtain-awnings darkly blue,
Mysterious figures float in view, all strange and secret things display.
From this orb, wheeling round its pole, a wondrous slumber o'er thee stole:
O weary life that weighest naught, O sleep that on my soul dost weigh!
O heart, toward they heart's love wend, and O friend, fly toward the Friend,
Be wakeful, watchman, to the end: drowse seemingly no watchman may.
R. A. Nicholson
REMEMBERED MUSIC
'Tis said, the pipe and lute that charm our ears
Derive their melody from rolling spheres;
But Faith, o'erpassing speculation's bound,
Can see what sweetens every jangled sound.
R. A. Nicholson
R. A. Nicholson
R. A. Nicholson
R. A. Nicholson
R. A. Nicholson
R. A. Nicholson
DESCENT
As Moses' people
I would liefer eat
Garlic, than manna
And celestial meat.
'Spirit, go a journey,'
Love's voice said:
'Lo, a home of travail
I have made.'
A..J. Arberry
(Mathnawi, VI 216-227)
Rumi, 'We Are Three'
Ý
•
Further reading:
Rumi: The Path of Love, by Manuela Dunn Mascetti (Editor) Camille & Kabir Helminski, ( 4 November,
1999) Element Books Ltd
Hush, Don't Say Anything to God : Passionate Poems of Rumi Jalal Al-Din Rumi, Shahram Shiva,s ( 1
October, 1999) Jain Publishing Company
Look! This Is Love Poems of Rumi (Shambhala Centaur Editions) Jalal Al-Din Rumi, et al Published 1996
Rumi's Divan of Shems of Tabriz Selected Odes (Element Classics of World Spirituality) Mevlana Jalaluddin
Rumi, et al Published 1997
The Sufi Path of Love The Spiritual Teachings of Rumi William C. Chittick (Translator) Published 1983
Where Two Oceans Meet A Selection of Odes from the Divan of Shems of Tabriz Mevlana Jalaluddin Rumi,
James G. Cowan (Translator) Published 1992
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
May these nuptials be blessed for us, may this marriage be blessed for us,
May it be ever like milk and sugar, this marriage like wine and halvah.
May this marriage be blessed with leaves and fruits like the date tree;
May this marriage be laughing forever, today,tomorrow, like the houris of paradise.
May this marriage be the sign of compassion and the approval of happiness here and hereafter;
May this marriage be fair of fame, fair of face and fair of omen as the moon in the azure sky.
I have fallen silent for words cannot describe how the spirit has mingled with this marriage.
* Huma: legendary bird which eats bone. The person on whom she casts her shadow becomes a Sultan. Also
called stately bird.
* Nasrin: A variety of rose.
* Sama': Ritual of the Whirling Dervishes.
* Halva: Sweetmeats.
A Marriage at Daybreak
(IV, 3189-3240)
Wedding Night
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
If that cross at that tip of the end of Your hair You show,
O may is the Muslim corrupted by this infidelity so fine.
To You I join; from anything but You, I'll sever the heart:
Your lover does neither to stranger nor to relative incline.
Thank You for the grace that flows to use form Your lip,
It's wonderful, but give a little more I say: more than this.
'Take up the cup' I say, 'drink away and kiss the lip;'
For my soul, answer none could say, more than this.
Further reading:
'Hafiz: Tongue of the Hidden', Poems from the Divan, Versions by Paul Smith, New
Humanity Books, 1986
Drunk on the Wine of Beloved : 100 Poems of Hafiz by Hafiz, Thomas Rain Crowe
(Translator)
The Hafez Poems of Gertrude Bell : With the Original Persian on the Facing Page
(Classics of Persian Literature ; 1) by Hafiz, Gertrude Lowthian Bell, E. Denison
Ross (Introduction)
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
HALLAJ
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
A Seeker well versed in inducing significant inner experiences still suffered from the difficulty of
interpreting them constructively. He applied to the great sheikh Ibn El-Arabi for guidance about a dream
which had deeply disturbed him when he was at Mosul, in Iraq.
He had seen the sublime Master Maaruf of Karkh as if seated in the middle of the fire of hell. How could
the exalted Maaruf be in hell?
What he lacked was the perception of his own state. Ibn El-Arabi, from his understanding of the Seeker's
inner self and its rawness, realized that the essentials were seeing Maaruf surrounded by fire. The fire was
explained by the undeveloped part of the mind as something within which the great Maaruf was trapped.
Its real meaning was a barrier between the state of Maaruf and the state of the Seeker.
If the Seeker wanted to reach a state of being equivalent to that of Maaruf, the realm of attainment
signified by the figure of Maaruf, he would have to pass through a realm symbolized in the vision by an
encircling fire.
Through this interpretation the Seeker was able to understand his situation and to address himself to what
he had still to experience.
This mistake had been in supposing that a picture of Maaruf was Maaruf, that a fire was hell-fire. It is not
only the impression (Naqsh) but the correct picturing of the impression, the art which is called Tasvir (the
giving of meaning to a picture), which is the function of the Rightly Guided Ones.
Ibn El-Arabi of Spain instructed his followers in this most ancient dictum:
There are three forms of knowledge. The first is intellectual knowledge, which is in fact only information
and the collection of facts, and the use of these to arrive at further intellectual concepts. This is
intellectualism.
Second comes the knowledge of states, which included both emotional feeling and strange states of being
in which man thinks that he has perceived something supreme but cannot avail himself of it. This is
emotionalism.
Third comes real knowledge, which is called the Knowledge of Reality. In this form, man can perceive
what is right, what is true, beyond the boundaries of thought and sense. Scholastics and scientists
concentrate upon the first form of knowledge. Emotionalists and experientialists use the second form.
Others use the two combined, or either one alternatively.
But the people who attain to truth are those who know how to connect themselves with the reality which
lies beyond both these forms of knowledge. These are the real Sufis, the Dervishes who have Attained.
Truth
A Higher Love
Attainments of a Teacher
People think that a Sheikh should show miracles and manifest illumination. The requirement in a teacher,
however, is only that he should possess all that the disciple needs.
My heart can take on any appearance. The heart varies in accordance whit variations of the innermost
consciousness. It may appear in form as a gazelle meadow, a monkish cloister, an idol-temple, a pilgrim
Kaaba, the tablets of the Torah for certain science, the bequest of the leaves of the Koran.
My duty is the debt of Love. I accept freely and willingly whatever burden is placed upon me. Love is as
the love of lovers, except that instead of loving the phenomenon, I love the Essential. That religion, that
duty, is mine, and is my faith. A purpose of human love is to demonstrate ultimate, real love. This is the
love which is conscious. The other is that which makes man unconscious of himself.
Study by Analogy
It is related that Ibn El-Arabi refused to talk in philosophical language with anyone, however ignorant or
however learned. And yet people seemed to benefit from keeping compay with him. He took people on
expeditions, gave them meals, entertained them with talk on hundred topics.
Someone aked him: 'How can you teach when you never seem to speak of teaching?'
A man once buried some money for security under a certain tree. When he came back for it, it was gone.
Someone had laid bare the roots and borne away the gold.
He went to a sage and told him his trouble, saying: 'I am sure that there is no hope of finding my treasure.'
The sage told him to come back after a few days.
In the mean time the sage called upon all the physicians of town, and asked them whether they had
prescribed the root of a certain tree as a medicine for anyone. One of them had, for one of his patients.
The sage called this man, and soon found out that it was he who had the money. He took possession of it
and returned it to its rightful owner.
'In a similar manner,' said Ibn El-Arabi, 'I find out what is the real intent of the disciple, and how he can
learn. And I teach him.'
The Sufi who knows the Ultimate Truth acts and speaks in a manner which takes into consideration the
understanding, limitations and dominant concealed prejudices of his audience.
The Sufi abandons the tree 'I's. He does not say 'for me', 'with me', or 'my property'. He must not attribute
anything to himself.
Something is hidden in an unworthy shell. We seek lesser objects, needless of the prize of unlimited value.
The capacity of interpretation means that one can easily read something said by a wise man in two totally
opposite manners.
Whoever strays form the Sufi Code will in no way attain to anything worthwhile; even though he acquire
a public reputation which resounds to the heavens.
Further Reading:
The Self-Disclosure of God : Principles of Ibn Al-'Arabi's Cosmology (Suny Series in Islam) by William
C. Chittick
Imaginal Worlds : Ibn Al-'Arabi and the Problem of Religious Diversity (Suny Series in Islam) by
William C. Chittick
The Tarjuman Al-Ashwaq : A Collection of Mystical Odes -- Muhyiddin Ibn Al-Arabi, (June 1978).
Journey to the Lord of Power : A Sufi Manual on Retreat -- Muhyiddin Ibn Arabi, et al;
Divine Governance of the Human Kingdom, Including What the Seeker Needs and The One Alone by
Afadrat Muhyiddin Ibn 'Arabi Al-Hatimi At-Ta'I, et al (December 1997)
What the Seeker Needs : Essays on Spiritual Practice, Oneness, Majesty and Beauty (Threshold Sufi
Classics) by Muhyiddin Ibn'Arabi, Shaikh Tosun Bayrak Al-Jerrahi, rab Al-Jerrahi (July 1992)
Mysteries of Purity : Ibn Al-Arabi's Asrar Al-Taharah by Ibn Al-Arabi, Eric Winkel
The Unlimited Mercifier : The Spiritual Life and Thought of Ibn Arabi
by Stephen Hirtenstein
Meccan Revelations by Ibn'Arabi, Ibn Arabi, Michel Chodkiewicz (Editor), James W. Morris (Translator)
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
–
Events in UK Because what narrow thinkers imagine to be wisdom is often seen by the Sufis to be folly, the Sufis in contrast sometimes
Events List call themselves 'The Idiots'. By a happy chance, too, the Arabic word for 'Saint' (wali) has the same numerical equivalent as
Daily Poem the word for 'Idiot' (Balid) So we have a double motive for regarding the Sufi great ones as our own Idiots.
Daily Quotes
Discussion Forum
Music
Persian with Rumi
Sufism
THE FRUIT OF HEAVEN
–
Reflections
Acknowledgements There was once a woman who had heard of the Fruit of Heaven. She coveted it.
Search
Contact She asked a certain dervish, whom we shall call Sabar:
Pick Language 'How can I find this fruit, so that I may attain to immediate knowledge?'
'You would best be advised to study with me', said the dervish. 'But if you will not do so, you will have
to travel resolutely and at times restlessly throughout the world.'
She left him and sought another, Arif the Wise One, and then found Hakim, the Sage, then Majzup the
Mad, then Alim the Scientist, and many more......
She passed thirty years in her search. Finally she came to a garden. There stood the Tree of Heaven, and
from its branches hung the bright Fruit of Heaven.
'Why did you no tell me when we first met that you were the Custodian of the Fruit of Heaven?' she asked him.
'Because you would not then have believed me. Besides, the Tree produces fruit only once in thirty years
file:///C|/Documents%20and%20Settings/Sonja/Desktop/idris_shah.htm (1 of 4) [5/22/2009 11:00:04 PM]
Idris Shah
A Sufi teacher was visited by a number of people of various faiths who said to him:
'Accept as your disciples, for we see that there is no remaining truth in our religions, and we are certain
that what you are teaching is the one true path'.
'Have you not heard of the Mongol Halaku Khan and his invasion of Syria? Let me tell you. The
Vizier Ahmad of the Caliph Mustasim of Baghdad invited the Mongol to invade his master's domains. When
Halaku had won the battle for Baghdad, Ahmad went out to meet him, to be rewarded. Halaku said: "Do you seek
your recompense?" and the Vizier answered, "Yes".
' "You have betrayed your own master to me, and yet you expect me to believe that you will be faithful to
me". He ordered Ahmed to be hanged.
'Before you ask anyone to accept you, ask yourself whether it is not simply because you have not followed
the path of your own teacher. If you are satisfied about this, then come and ask to become disciples'.
ABU TAHIR
Mir Abu Tahir attracted many students through his illuminating discourses and by circulating epistles
which were favourably commented upon by all the major thinkers of the day.
When, however, people collected to hear him speak in person, they could only get him to repeat a
single phrase:
This admonition was given out several times a day for five years. Someone went to the sage Ibriqi and
begged him to help with some sort of explanation of the strange conduct of Abu Tahir.
Ibriqi said:
'You complain because the Mir says something regularly. But you do not complain that the sun raises and
sets every single day. Yet the two things are the same. Like the sun, the Mir is doing something valuable. If you
make no use of it, he must still continue to 'shine' for the benefit of those who can profit, or of you, at a time when
you can benefit'.
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
– k
Events in UK
Events List IV
Daily Poem
Daily Quotes I. 58 bago na ja re na ja
Discussion Forum
Music DO not go to the garden of flowers!
Persian with Rumi O Friend ! go not there;
Sufism In your body is the garden of flowers.
Take your seat on the thousand petals of the lotus, and there gaze on the Infinite Beauty.
–
k
Reflections
Acknowledgements LII
Search
Contact I. 130. sain vin dard kareje hoy
WHEN I am parted from my Beloved, my heart is full of misery: I have no confort in the day, I have no
Pick Language
sleep in the night.
To whom shall I tell my sorrow?
The night is dark; the hours slip by.
Because my Lord is absent, I start up and tremble with fear.
Kabir says: "Listen, my friend! there is no other satisfaction, save in the encounter with the Beloved."
LIII
LIV
HAVE you not heard the tune with the Unstruck Music is playing? In the mist of the chamber the harp of
joy is gently and sweetly played; and where is the need of going without to hear it?
If you have not drunk of the nectar of One Love, what boots it though you should purge yourself of all
stains?
The Kazi is searching the words of the Koran, and instructing others: but if his heard be not steeped in
that love, what does it avail, though he be a teacher of men?
The Yogi dyes his garments with red: but if he knows naught of that colour of love, what does it avail
though his garments be tinted?
Kabir says: "Whether I be in the temple or the balcony, in the camp or in the flower garden, I tell you
truly that every moment my Lord is taking His delight in me."
LV
LVI
HE is the real Sadhu, who can reveal the form of the Formless to the vision of these eyes:
Who teaches the simple way of attaining Him, that is other than rites or ceremonies:
Who does not make you close the doors, and hold the rath, and renounce the world:
Who teaches you to be still in the midst of all your activities.
Ever immersed in bliss, having no fear in his mind, he keeps the spirit of union in the midst of all
enjoyments.
The infinite dwelling of the Infinity Being is everywhere: in earth, water, sky, and air:
Firm as the thunderbolt, the seat of the seeker is establishes above the void.
He who is within is without: I see Him and none else.
Further Reading:
The Bijak of Kabir by Linda Hess (Translator), Shuk Deo Singh (Translator) Oxford University Press;
(March 2002)
The Kabir Book : Forty-Four of the Ecstatic Poems of Kabir by Robert Bly, February 1993.
Sacred Poetry : Poems of Rumi, the Enlightened Heart, Poems of Kabir (Sacred Poetry) by Stephen
Mitchell (Reader), Robert Bly (Translator), Coleman Barks (Reader), Audio Cassette
Kabir Legends and Ananta-Das's Kabir Parachai (Suny Series in Hindu Series) by David N. Lorenzen,
State Univ of New York Pr; (August 1991)
Maxims of Kabir by Kabir, G. N. Das, South Asia Books; 1 edition (May 1, 1998)
Kabir and His Followers by F.E. Keay, South Asia Books (September 1995)
Couplets from Kabir; Kabir Dohe by G.N. Das, South Asia Books; 1 edition (June 1, 1997)
Love Songs of Kabir by G.N. Das, South Asia Books; 1 edition (January 1, 1995)
Kabir and the Kabir Panth by G. H. WESTCOTT, South Asia Books; 1 edition (July 1, 1986)
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
In fact, 386 means 300+80+6. Transposed into Arabic letters, this decodes as SH, W, F, which spells the
word ShaWaF: 'to cause someone to see, to show a thing.' The dervish's spider would 'show' something,
as he himself said.
If we look at some of the classical Nasrudin stories in as detached a way as possible, we soon find that
the wholly scholastic approach is the last one that the Sufi will allow:
Nasrudin, ferrying a pedant across a piece of rough water, said something ungrammatical to him. 'Have
you never studies grammar? Asked the scholar.
'No.'
'Then half of your life has been wasted.'
A few minutes later Nasrudin turned to the passenger. 'Have you ever learned to swim?'
'No. Why?'
'Then all your life is wasted-we are sinking!'
This emphasis upon Sufism as a practical activity, denying that the formal intellect can arrive at truth, and
that pattern-thinking derived from the familiar world can be applied to true reality, which moves in
another dimension.
This is brought out even more forcefully in wry tale set in a teahouse; a Sufi term for a meeting place of
dervishes. A monk enters and states:
"My master taught me to spread the word that mankind will never be fulfilled until the man who has not
been wronged is as indignant about a wrong as the man who actually has been wronged."
The assembly is momentarily impressed. Then Nasruddin speaks: "My master taught me that nobody at
all should become indignant about anything until he is sure that what he think is a wrong is in fact a
wrong-and not a blessing in disguise!"
Further reading:
The Exploits of the Incomparable Mulla Nasrudin / The Subtleties of the Inimitable Mulla Nasrudin,
Idries Shah, Octagon Press, Paperback - 1985
Learning from Stories : Caravan of Dreams and the Adventures of Mulla Nasrudin,Idries Shah, Octagon
Press, Limited, Audio Cassette - August 1996
The Pleasantries of the Incredible Mulla Nasrudin Idries Shah, (June 1993) Arkana
Nasrudin the Wise, Michael Flanders, (16 May, 1974) Studio Vista.
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Reflections
Acknowledgements
Search 2
Contact
Dreaming when Dawn's Left Hand was in the Sky
I heard a Voice within the Tavern cry,
Pick Language "Awake, my Little ones, and fill the Cup
"Before Life's Liquor in its Cup be dry."
*****
*****
10
12
*****
13
14
15
16
*****
17
18
19
20
*****
21
22
23
*****
25
26
27
*****
29
30
31
32
*****
33
34
35
36
*****
37
38
39
40
*****
41
42
43
44
*****
45
46
47
48
*****
49
50
51
52
*****
53
With Earth's first Clay They did the Last Man's knead,
And then of the Last Harvest sow'd the Seed:
Yea, the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.
54
55
56
*****
57
58
59
60
*****
61
62
63
64
*****
65
66
67
68
*****
69
70
71
72
*****
73
74
75
And now the modified and added version which is the Text of
the Fifth Edition (1889).
*****
*****
*****
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Home Page
Books on Rumi
The Persian Sufism
Bibliography
by Cyprian Rice, O.P.,
Works of Rumi
George Allen, London, 1964
Rumi's Poetry
INTRODUCTORY
–
Events in UK
The Sufi phenomenon is not easy to sum up or define. The Sufis never set out to found a new religion, a mazhab or
Events List denomination. They were content to live and work within the framework of the Moslem religion, using texts from the
Daily Poem Quran much as Christian mystics have used to Bible to illustrate their tenets. Their aim was to purify and spiritualize
Daily Quotes Islam from within, to give it a deeper, mystical interpretation, and infuse into it a spirit of love and liberty. In the
Discussion Forum broader sense, therefore, in which the word religion is used in our time, their movement could well be called a
Music religious one, one which did not aim at tying men down with a new set of rules but rather at setting them free from
Persian with Rumi external rules and open to the movement of the spirit.
Sufism
This religion was disseminated mainly by poetry, it breathed in an atmosphere of poetry and song. In it the place of
great dogmatic treatises is taken by mystical romances, such as Yusuf and Zuleikha or Leila and Majnun. Its one
– dogma, and interpretation of the Moslem witness: 'There is no god by God', is that the human heart must turn always,
unreservedly, to the one, divine Beloved.
Reflections
Acknowledgements
Who was the first Sufi? Who started this astonishing flowering of spiritual love in Lyrical poetry and dedicated lives?
Search
No one knows.
Contact
Early in the history of Islam, Moslem ascetics appeared who from their habit of wearing coarse garments of wool (suf),
Pick Language became known as Sufis. But what we now know as Sufism dawned unheralded, mysteriously, in the ninth century of
our ear and already in the tenth and eleventh had reached maturity. Among all its exponents there is no single one who
could be claimed as the initiator or founder.
Sufism is like that great oak-tree, standing in the middle of the meadow: no one witnessed its planting, no one beheld
its beginning, but now the flourishing tree speaks for itself, is true to origins which it has forgotten, has taken for
granted.
There is a Sufi way, a Sufi doctrine, a form of spiritual knowledge known as 'irfan or ma'rifat, Arabic words which
correspond to the Greek gnosis.
Sufism has its great names, its poet-preachers, its 'saints', in the broad, irenical sense in which the word can be used.
Names Maulana Rumi, Ibn al 'Arabi, Jami, Mansur al Hallaj are household words in the whole Islamic world and even
beyond it.
Has it a future? Perhaps we may say that if, in the past, its function was to spiritualize Islam, its purpose in the future
will be rather to make possible a welding of religious thought between East and West, a vital, ecumenical
commingling and understanding, which will prove ultimately to be, in the truest sense, on both sides, a return to
origins, to the original unity.
When one speaks of the Sufis as 'mystics', one does not necessarily mean to approve all their teaching or all their
methods, nor indeed, admit the genuineness of the mystical experiences of this or that individual. But whatever one's
preconceptions or reservations, it is difficult, after a careful study of their lives and writings, not to recognize a
kingship between the Sufi spirit and vocabulary and those of the Christian saints and mystics.
This book is concerned mainly with the Persian mystics. Taken all in all, what goes by the name of 'Islamic mysticism'
is a Persian product. The mystical fire, as it spread rapidly over the broad world of Islam, found tinder in the harts of
many who were not Persians: Egyptians like Dhu'l Nun, Andalucians like Ibn'ul Arabi, Arabs like Rabi'a al 'Adawiyya.
But Persia itself is the homeland of mysticism in Islam. It is true that many Islamic mystical writers, whether Persian
or not, wrote in Arabic, but this was because that language was in common use throughout the Moslem world for the
exposition of religious and philosophical teaching. It could, indeed, be said that the Persians themselves took up the
Arabic language and forged from it the magnificent instrument of precise philosophical and scientific expression
which it became, after having been used by the Arabs themselves almost exclusively for poetry. This was Persia's
revenge for the humiliating defeat she suffered at the hands of the Arabs and the consequent imposition of the Arabic
language for all religious and juridical purposes. We might go on to say that Persia's revenge for the imposition of
Islam and of the Arabic Qoran was her bid for the utter transformation of the religious outlook of all the Islamic
peoples by the dissemination of the Sufi creed and the creation of a body of mystical poetry which is almost as widely
known as the Qoran itself. The combination in Sufism of mystical love and passion with a daring challenge to all
forms of rigid and hypocritical formalism has had a bewitching and breath-taking effect on successive Moslem
generations in all countries, an effect repeated in all those non-Moslem milieux, European or Asiatic, where these
doctrines, often interpreted by the most ravishingly beautiful poetry, have been discovered. In this way Persia has
conquered a spiritual domain far more extensive than any won by the arms of Cyrus and Darius, and one which is still
far form being a thing of the past. Indeed, one might say that through this mystical lore, expressed in an incomparable
poetical medium, Persia found herself, discovered something like her true spiritual vocation among the peoples of the
world, and that her voice has now only to make itself heard to win the delighted approval of all those seekers and
connoisseurs whose souls are attune to perceive the message of the ustad i azal (the eternal master), to use Khoja
Hafiz's phrase.
In a sense, this bold transformation of Islam from within by the mystical mind of Persia began already in the Prophet's
life-time with the part played in the elaboration and interpretation of Mahomet's message by the strange but historic
figure of Salman Farsi- Salman the Persian - to whom M. Massignon devoted an indispensable monograph. But a
similar influence revealed itself in the rapid spiritualization of the person of 'Ali and the parallel evolution of the
mystical significance of Mahomet, around the notion of the nur muhammadi - the 'Mahomet-light', which seems to
amount to the introduction of a Logos doctrine into the heart of Islam, viewed as an esoteric system. The influences, as
they worked themselves out, led, on the other hand, tot he formation of the Shi'a, involving the spiritual-mystical
significance accorded to the Imam. At the same time, the teaching and outlook of Mahomet himself was progressively
brought into conformity with the Sufi model by the accumulation of a large body of ahadith (traditional sayings)
fathered onto the Prophet by successive generations.
The vigour of the Persian spiritual genius, however, is not a phenomenon which came suddenly to light at the outset of
Islam. It was there all the time, and there are Persians whom I have known who claim that the stream of pure Persian
mysticism has pursued its course, now open, now hidden, right down the ages. This is a claim which springs, maybe,
maybe, more from the Persians' own intuition than form any positive documentation, but the assumption comes out
clearly in the writings of Suhravardi and the Ishraqi school. In any case, one cannot but be struck by the attraction
exerted and the penetration achieved by Persian religious, such as Mithraism and Manichaeism, as far afield as the
farthest frontiers of the Roman Empire, as well as in farthest Asia and who know where else. The Christian Church of
Persia itself, which, as Mgr Duchesne has pointed out, rivalled even the Church of Rome in the number of its martyrs,
sent its missionaries far and wide throughout Asia, into India, China and Japan. As to the exploits of Christian
missionaries from Persia in Japan, facts are only now coming to light through the investigations of Prof. Sakae Ikeda.
Japanese writers have also traced deep influences of Persian Christianity in the emergence of the Mahayana type of
Buddhism in China.
If these facts are recorded here, it si merely in order to make it clear that the universal radiation of the Persian spirit
was not confined to the Islamic world.
Words like ma'rifat or irfan used to designate Sufi teaching might lead one to conclude that theirs was essentially a
speculative movement. But one must always bear in mind that it is fundamentally a practical science, the teaching of a
way of life. This aspect of it was most clearly marked, no doubt, in its earlier period but it has remained as a permanent
feature of the Sufi system and all its professors are agreed that those who enter on the search for perfection must needs
undergo a rigorous course of training under a wise spiritual father (Pir u Murshid). In a great mystical write like Jalal-
edDin Rumi, for instance, the most sublime mystical descriptions are never entirely divorced from moral exhortations.
It is true that for Rumi the moral virtues are never ends in themselves. They are seen as ways and means, creating the
necessary conditions for the attainment of closer union with the divine Beloved. But that does but make his
exhortations more pressing.
Some readers may question the use of the term 'mystical' in this field, or may ask for it to be defined. In brief the rely
shall be that the term is used here to signify doctrines concerning the way to God or to perfection derived from inner
experiences and inspiration rather than from deductive reasoning or positive tradition. Something of what is meant can
be found in Sheikh Attar's words, in his introduction to the Memoirs of the Saints. He recommends the study of the
sayings of the great mystcis because, as he says, 'their utterances are the result of spiritual enterprise and experience,
not of mechanical learning and repetition of what others have said. They spring from direct insight and not from
discursive reasoning, from supernatural sources of knowledge, not from laborious personal acquisition. They gush
forth as from the source and are not painfully conveyed over man-made aqueducts. They come from the sphere of "My
Lord has educated me" and not from the sphere of "my father told me".'
The lesser lights among Sufi poets have only too often repeated the images and allegories used by their greater
predecessors, making of them mere clichés, hackneyed and hollow. Indeed, the bane of Persian mystical poetry is the
incalculable number of its mediocre practitioners.
Leaving them aside, we do well to concentrate on the great masters, such as, among poets, Jala-edDin Rum, Farid
edDin 'Attar, Maghribi, Jami, Hafiz, and among prose-writers, Hujviri, al-Sarraj, Najm-edDin Razi, and, once again,
'Attar, with his indispensable Memoirs of the Saints. Nor should one exclude from any enumeration of Persian mystics
the name of Mansur al-Hallaj, a native of Fars, in the heart of old Iran, even though he wrote in Arabic (and with what
clarity, simplicity and fore!). Without attempting to complete enumeration, one cannot refrain from mentioning names
like Hakim Sanai, Shabistari, author of the Gulshan i Raz, and Abu Said of Mihneh.
For may centuries this abundant store of mystical wisdom book for the West. The medieval schoolmen came to know
Persian philosophers such as Avicenna (Ibn Sina) and el Gazel (Ghazali) through Hebrew and Latin translations but
there is no trace of their having suspected the existence of Persian mystical writings. It is possible, however, that an
indirect influence was exercised by Moslem mystical poems on the Troubadours.
In this country, it was not until 1774 that Sir William Jones' Latin Commentaries on Asiatic Poetry opened the way to
knowledge of the Persian writers but the work, inevitably perhaps, created little stir and bore scarcely any fruit.
It was in Germany, in the Romantic period, that the great éblouissement came. Goethe's West-östlicher Diwan was the
first consequence of it. Rucker, Herder and others set themselves with great zeal and application to study Persian
mystical verse and to make it the leaven of the new poetical and philosophical movement in their country.
During present century German interest in Persian mysticism was revived by Kazimzadeh Iranshahr, a Persian who
settled in Berlin and published a number of religious booklets based upon Sufi teachings.
Meanwhile, in England the study of Persian literature was immensely forwarded by the masterly and abundant work of
Professor E. G. Browne of Cambridge. Browne, moreover, had the good fortune to find in R. A. Nicholson, later to be
his successor in the Chair of Arabic at Cambridge, a scholar in whom the study of Persian poetry kindled and fed an
inborn affinity with mystical learning. The result was his annotated edition of a selection of mystical odes from the
Divan of Shams of Tabriz, by Jalal'ddin Rumi, in 1898.
Later on, Nicholson contributed to the Gibb Series his edition of Hujviri's Kashful Mahjub and then Sarraj's Kitabul
Luma', both of which are key works for the study of Sufi doctrine.
Then came his magnum opus, the great new edition of the text of Rumi's Mathnaviyi Ma'navi, the 'bible of the Sufis',
followed, within the next fifteen years, by a translation of the whole work and finally by a full commentary, in which
Professor Nicholson revealed the full extent of his mastery of the subject.
He had moreover, in 1905, laid students still further under an obligation to him his critical edition, in two volumes, of
Sheikh 'Attar's invaluable Tazkirat ul Awliya, a collection of biographies of a number of well-known and less-known
Sufis and saints of the Moslem world.
For the general public, Professor Nicholson wrote a valuable little book in the 'Quest' series, called The Mystics of
Islam, as well as Studies in Islamic Mysticism and The Idea of Personality in Sufism-in addition to numerous articles in
encyclopaedias and journals, the ransom of his unique reputation: for there is no doubt that, as The Times wrote in the
obituary notice published after his death, on August 27, 1945, 'Nicholson was the greatest authority on Islamic
mysticism this country has produced, and in his own considerable field the supreme authority in the world'.
In any final assessment, however, it would be difficult to give the late Professor Louis Massignon, chiefly noted for his
exposition of the mystic teaching of al-Hallaj, any lower place. Both of them were so deeply penetrated by the Sufi
spirit that they would have shrunk with horror from any such competition.
Professor A. J. Arberry, Nicholson's successor in the Chair of Arabic at Cambridge, has also rendered valuable
services to the study of Islamic mysticism by his edition of Kalabadhi's treatise on Sufism, as well as by other books
intended to make Persian mystics known to a wide public. In 1950 he contributed to the series of 'Ethical and
Religious Classics of East and West' an account of the mystics of Islam, called Sufism. It can be recommended as a
clear, orderly and sympathetic account of the subject which aims at leaving out none of the facts, writings and
personalities that count in a serious study of Islamic mysticism.
Thus helped and stimulated, we have now to take up the legacy bequeathed to us and ensure that these works shall be
pored over as studiously as they deserve, their lessons learnt and their indications followed up. A legacy of this kind is,
at the same time, a challenge, above all to those whose task or vocation it is the bring about a reconciliation of East
and West, or to prepare the ground for religious agreement on a place which transcends the bare statement of
controversial issues, led rather by the spirit of Juan de Segovia, whose motto was Per viam pacis et doctrinae.
Perhaps, too, the study of these mystics, who had to find their way through pathless deserts without the sure guidance
of an unerring authority, and who, nevertheless, reached in the main a surprisingly convincing statement of mystical
truth, may have the further advantage of giving us pause and of inspiring us with humility, when we realize what
mystical treasures we ourselves may have let slip through carelessness or dissipation.
If, in this study, I have, in the main, used the language of Christian mysticism this is partly because it has now become
the custom of Western writers - not least among whom we must count Don Miguel Asin Palacios - to do so. Then I
consider this custom justified by reason of the similar workings of God with souls in every climate and the similar
response human souls make to Him whatever be their form of speech.
At the same time, needless to say, I would not wish it to be thought that I am therefore claiming that Billuart or
Bossuet necessarily attached the same meaning tot he terms here used as would Rumi or Bistami. It is just a matter of
human interpretation, aiming at broad parallels rather than at precise identification. Don Palacios has spoken of certain
Sufi teachings as un Islam cristianizado. By doing so he clearly shows that, in his opinion, the similarities just referred
to go deeper than forms of language as such. Of Ibn Abbad of Ronda Don Palacios says that here is a 'a hispano
Moslem precursor of St John of the Cross'. He finds in him 'a profoundly Christian attitude of abandonment to the
charismatic gifts (karimat)'.
Perhaps I may be allowed to add that in taking this line with the Sufi mystics I conform to the wish expressed so
ardently by the late Pope John XXIII, in an address to a general meeting of Benedictine Abbots in Rome. Setting
before them the ideal of the union of souls, he exhorted them to consider, 'not so much what divided minds and what
brings them together'.
As this modest volume is to appear at the time of an Oecumenical Council in which relations between Church of East
and West are expected to form one of the dominant themes, the writer ventures to express the hope that a study of
some of the aspects of Islamic mysticism may contribute to a better understanding of the inner life of the vast
Mahometan populations of Asia and Africa. Under the ample umbrella of Islam, with its one compendious dogma La
ilaha illa 'llah - 'The is no god by God' - a vast assortment of religious doctrines and devotional practices shelter.
Much of this originated in regions of westerns Asia where Christianity had reached a notable expansion and where
Christian monasticism made a strong appeal to the religious sentiments of the various people who, sooner or later,
yielded to political or military pressure and ranged themselves, willingly or unwillingly under the banner of Mahomet.
The mystical teachings of the early centuries were diffused throughout western Asia, not least in Syria and Persia.
There can be little doubt that much of that teaching was passed on the subsequent generations after the Moslem
conquest. The devout, in their insatiable hunger for religious truth and experience, not only took up the mystical
teachings they found but in many ways made it their own, re-thought it and developed it in original ways.
In the Divine Comedy (Inferno, Canto 28) Dante pictures Mahomet and 'Ali among the authors of schism, alongside a
varied band of Italians. Such a view of the role of Mahomed has its bearing on our theme. In any effort to bring about
an understanding between East and West, ti would be unrealistic, to say the least, to leave out of account the numerous
Mahometan populations among whom Eastern Christians live and move.
In all fairness, too, one must add that Mahomet's dream was not to foster, but rather to heal the schism between minds,
as he looked out upon the dispute of the numerous Christian sects and rites on Arabian and near-Arabian soil. It would
seem that he dreamt of reconciling all by proposing adhesion to a single dogma which all could agree; 'There is no god
but God'. It was of this proclamation or 'gospel' that he was the Prophet.
TWO
THOSE then who, in Persia and elsewhere in the world of Islam, devoted themselves tot he practice and dissemination
of ascetical and mystical doctrine soon became known as 'Sufis', a name given them because, as we saw, they chose to
wear a distinguishing dress of coarse, undyed wool (suf), a type of dress already worn by Christian ascetes in teh East.
Later on, this habit was in general replaced by the khirqa, or patched frock, which was given by the Pir or sheikh to the
novie whom he accepted as his disciple (murid).
This Suif movement was not itself an order or a sect. Many confraternities, based on Sufi principles and ideals, did
areise in course of time and, in a number of cases, still survive, although the times are against them. Lacking adquate
religious control, these tariqas, as they are called, have in many cases, lost much of their original fervour and
distinction. They were suppressed by Kemal Ataturk in Turkey and in Persia by Riza Khan followed suit. In Cairo they
are still numerious and active. Beloved by the common people, they are looked down upon by the better educated
classes. It is to be hoped that, when the rage for Western journalism and films has passed, the modern generation in
Persia will return to the treasures of the past and find in them a valid message for our age.
In the early years of the Moslem conquests, the Sufis constituted a powerful reaction against wordliness and
hypoctrisy. Their reaction took the forrm, not so much of sermonizing, as of the example they gave of a life of self-
denial, compunctioin, silence, poverty and detachment.
The leaders of this ascetic campaign were drawn at first chiefly from among the Arabs. But, as time went on and the
reins of power passed more and more into Persian hands after the setting up of the Abbasid Caliphate in A.D. 750, the
Iranian genius for interiorization and abstraction began to prevail over the more external preferences of the Semites.
It was seen that the true cause of repentance lay in the overriding urgency of loving God above all things, that human
works, however good and virtuous, needed to yield pride of place to divine, prevenient grace, that the external (zahir)
must yield to the interior (batin), the matter to the meaning, the outward symbol tto the inner reality, codl reason to
inspired adn fiery love, self to the one Beloved. There were no limits to this way, once it had been entered upon. And it
was entered upon, and run, with immenses and reckless enthusiams, even though it led at times to seeming
antinomianism and unbelief (kufr). All this in the name of and for the glory of the central dogma of Islam, the unity of
Godl, the tawhid which came, for the Sufi, to signify a mystico monistic outlook on the universe. A hard-headed,
matter of fact Westerner si often put off or irritated by the wilfully extravagant shathiyyat (jubilations, exclamations)
of bold spiritis such as al Hallaj or Bayazid Bistami, when they cry: Ana'l Haqq (I am God) or Subbhani (Glory be to
Me alone!). Such things, however, are expalined to us as having their origin in the fact that these men had been led to
transcent their own personalities and to become consicous only of HIM (to pronoun commonly used by such mystics
in referring to God, considered as having, inthe last resort, the exclusive right to declare I AM). But what puzzles even
more, perhaps, the student of the Sufi phenomenon, is the undoubted fact that the great persian ecstatics are manifestly
and overpoweringly mastererd by a a passionate and all-absorbing love for the supreme, divine beloved. It is this
recognition of God as the unique object of love for the supreme, divine beloved. It is this recognition of God as the
unique object of love whcih is constancly born upon current of mystical love doews not seem to have any discernible
human or antural source. ON the face of i, it might almost seem to spring from a new revelation, or, at any rate, from
an ancient revelation, mysteriously and supernaturally renewed. Here one is reminded of Eminle Dermenghem's
remark that 'the original revelation was mystical as well as soteriological'. But the mystery remains as to what or who
was the immediate cause of its re-emergence.
A great deal has been written as to the possible origins of the Sufi movement. Germs of it are, of course, to be found in
the Qoran itself. It has alos to be borne in mind that Islam had by this time spread over populations deeply impregnated
by Christian teaching or Hellenistic (Neo-platonic) speculation. In Eastern Persia Buddhism had penetrated deeply,
and as 'the Persians', according tot he Prophet's well-known (and possibly aporcryphal) saying, 'would journey to the
Peiades afer knowledge', it is only teo be expected that they would have had knowledge also of teh Hindu sacred
books. But when all thsihas been granted as a likelihood, or a quasi-certainly, it remains that the Sufi phenomenon
presents itself as a new, spontaneous and original flowering of religous feeling and intuition, and no one can put his
finger on asingle, incontrovertible author or originator of it. There is no single poet or mytic who can be siad to be the
prime mover in this revolution. The Sufis themselves put it down to Mahomet himslef, the divinely inspired
embodiment of the perfect man. In doing this they probably aim at establishing their teaching in teh heart of
Hamometan orthodoxy. There are a certain number of passages inteh Qoran which are susceptible of a mystcial
interpretation and which are the commonplaces of Islamic spiritual writers. A large number of other Qoranic texts are
given a mystical interpreation by such writers, often in defiance of the plain, literal meaning of the passage quoted. In
this respect, however, the Qoran is treated much in the same way as the Judaeo-Christian scriptures are treated by teh
early fathers and doctors. All take it for granted that the literal meaning contains and unlimited number of spiritual or
mystical meanings, a mine which every spiritual man must penetrate and exploit for himself.
Although Plotinus is never quoted by name by teh Sufi writers, there cannot be the faintest doubt that his doctrines
were known to them and came to be regarded by them as having almost the value of reealed truth. Writers like Sheikh
Najm-edDin Razi (obiit A.D. 1256), in his Mirsad ul 'Ibad, and Sheikh Muhammad Lahji Nurbakhshi (obiit A.D.
1472), in his well-known Commentary on the Gulshan i Raz of Shabistari, devote themselves at great length and with
evident earnestness to expositions of the emanationist theories of the Neo-Platonist philosophers. Wide as was the
difficusion of emanationist doctrines among the Sufis, however, their necessary relation tothe man Sufi theses and
trends is never very clear. the Sufi is, above all, a lover and a spiritual guide. Rumi is the supreme exponent of the Sufi
path, and his writings have only faint traces of emanationist speculation.
It we considered precisely the main trends and preoccupations of teh sufis, we should be justified in concluding that,
among external infuences on their origins and development, Christianity, and especially Eastern Monasticism, was the
chief and the most dynamic. At the time of the Islamic invasion, not only Syria but also Persia proper contained
flourishing Christian communities. In Persia alone, at thsi period, there were as many as ninety monastic institutions.
The persian Church produced a number of remearkable teachers of theology and of the mystical life. One of the
greatest of these was Babai the Great (A.D. 569-628), a wealthy Persian who had studied Persian (Pahlevi) literature
before coming to Nisibis to study medicine. He became third abbot of the monastery of the Mt Izla and was the
foremost divine and theologian of teh Nestorian Church at the crisis of its development. He wrote a commentary on teh
Centuries of Evagrius Ponticus, as well as Rules of Novices and Canons of Monks. Evagrius Ponticus himslef, a pupil
of origen, Basil and Gregory, became a monk in the Scete Desert of Egypt and there composed in lapidary form his
manual and the authoritiaatve exposition of the ascetico-mystical life for Persian monachism. One or two quotations
form his The Centuries will serve to give some indication of the form of teaching which, through Persian monahcism,
may well have exercised a deep inlufence on teh origins of the Sufism.
'The naked mind is one that is perfect in the vision of itself and is held worthy of attaining to comtemplation of the
Holy Trinity.'
Although there can be no doubt that the loving, adoring, self-sacrificing figure of Jesus made an immeasurable
impression on the peoples of the Near East, it is difficult to trace any scriptural or literary evidence of the propagation
of Christian mystical teachings in Islamic mystical writers. References to the Lat Supper and to the Crucificxion are
not infrequent, but there is sign of any precise or recognizable transmission of texts from, say, the Gospel of St John or
the Epistles of St Paul. Any mystical influence of Chiristian origin seems to have been due to the example of monstic
life and to the impace of Christian preoccupation with the pre-eminence of love in religion.
Buddhism, as mentioned above, had long flourished in Eastern Persia. It is generally assumed, both by European and
Persian authors, that one of the predominatn features of Sufi mystical life, summed up in the word fana (see Chapter
VII) came in through Buddhist influence. This opinion is, no doubt, due to a comparison with the Buddhist doctrine of
nirvana. But, apart from the fact that it is not certain that the concept of nirvana has been properly understood in the
West, one muyst bear in mind that fana - i.e. a passing away or transference of the personality - always aims at a state
in which one lives in and for a higher personality, whether one's spiritual director or God Himself. THis concept of
fana conforms more to teh teaching of the mahayan, centred on the person of Amitabha, the saviour of the faithful, the
Isvara who hears and ansers the prayers of the world. Mahometan insistence on the trascendance of God seems to have
duided the main stream of Persian mysticism and persever it from mere subjectivism or Pantheism, Geographically as
well as philosophically, Persia stat in medio.
However, the personalty and example of the Buddha exercised an undoubtd attraction on teh Persian mind, and the
story of one of the earliest Sufis, Ibrahim ibn Adham, described as having been once King of Balkh, an Iranian outpost
far out twoards the borders of India, seems to be a lengend based on the story of the Buddha himself. It is curious, too,
that a very large number of notable Sufi leaders arose in this north-eastern corner of Iran, now known as Khorasan, for
it was in this region that buddhism had flourished - not to speak ofthe great prophet of Ahura Mazda, Zoroaster. The
north-eastern provinces, indeed, were the scene of an intense cosmopolitan life in which Greek or Hellenized elements
mingled with Iranian and partially Iranified Central Asiatice elements. They reprensented, it has been said, a central
crucible between the West and India. Buddhism certainly flourished in these regions, but it was chiefly in its newer
form an mahayana, the 'Great Vehicle', that is spread twoards Iran. Ultimately, however, Iran seta barrier to any
further expansion of Buddhism towards the West. It set out, therefore, towards the East, carrying with it certain notions
borrowed from iran: its Messianic dreams, its paradise, its clut of the sun and of light, it smystical cosmology. The
French excavations carried out in Afghanistan since 1920 have revealed plastic arts betokening Irano-buddhist
inspiration.
All this happened contemporaneously with the religious reform attempted in iran by Mani. Mani, a Persian by race,
was born at Babylon about A.D. 215. His aim was to found a comprehensive religion reconciling the doctrines of
Zoroaster, buddha and Jesus Christ. He inaugurated his public life by a journey in India, at the time whne the
Sassanian Shahpur was conducting a lighting campaing inthe valley of the Indus. Some writers have even stated that
Mani took part in Shahpur's campaign, between A.D. 256 and 260, against Valerian, and that the then met Plotinus,
who was serving as a soldier in the Roman army.
I mention these facts simply to give some idea of the extent to which Persia, inteh period preceding the Islamic
invasion, had been subject to fertilization and cross-fertilization by relgions and philosophies which contained a strong
mystical element. If this was so, the reason is to be found in the attraction which such doctrines possessed for the
Persian mind and their keenness in religious speculation.
One consequence of these cross-fertilizations was that, many centuries later, Indian gurus and swamis recognized inthe
Sufis and dervishes who came from persia in the wake of conquering Islamic armies co-religionists who had the same
mystical preoccupations as themselves. The Persian Pir u Murshid fitted eassily into the spiritual scheme of things in
India and woul often be consulted by Hindu inquirers.
In the years following the Mahometan conquests, the newly-founded city of Kufa, in southern Iraq, became, in its turn,
a nursery-ground of idealist, Neo-Platonist and Christian-Hellenic doctrines and tendencies and, at the same time, a
forcing-ground of the pro-'Al Shi'a, closely allied to a specifically Persian outlook. It is easy to understand, therefore,
that Kufa also gave birth to some of the earlies Sufis.
These early Sufis, as we saw, had litle concern for mystical themes as such. Their dominant aim was to flee the
deceitful and corrupting world and to devote themselves in silence and solitude, to practices of austerity, fasting and
other forms of ascetical discipline. Their outlook was of that simple and elementary sort which accords with the Arabo-
Mahometan religion in which they had been brought up.
The earliest of these aros in the south of Iraq. Such were Hassan of Basrah and Abu Hashim of Kufa, this latter,
apparently the first to whom the soubriquet of Sufi was given. This region had been worked over by Zoroastrian and
then by Christian influences during the epoch of the Sassanian monarchs. Basra also produced the remarkable woman
Saint and mystic, Rabi'a al 'Adawiyya, who died in A.D. 801.
But the diffision of ideas was very rapid in Islam which, in its early and expanding centuries, wsa unhapered by stric
national frontiers and barriers. Thus the Sufi Movement soon spread like wildfire over the whole Islamic scene.
Gradually, too, it began to develop doctrinally and to be transformed from within, by subtle but rapid stages, into a
lofty and coherent mystical system.
When we speak of 'diffusion' here, we must not let ourselves imagine that such things happen automatically. The
diffusion of mystical doctrines in Islam was the work of certain great and influential individuals whose reputation
drew inquirers to them from afar.
These inquirers, formed in the school of a great sheikh, a Pir u Murshid (spiritual father and guide), propagated his
teaching, became spiritual Masters in their turn, formed other disciples, and so collaborated in the formation of a
spiritual chain (silsileh), the personages forming which are often enumerated in detail. This living chain of religious
teachers is an essential feature in the Sufi scheme of things. Surviving links of htese chains must how be exceeding
few, save perhaps where a surviving religious Order has managed to ensure a continuance of doctrine. In the absence
of notabel teachers, however, a far from negligible norm and winess of the traditional teaching in provided by
authoritative books suchas the Masnavi, the Gulshan i Raz and so forth. In many cases, too, witnesses to the continuity
of mystical teaching are to hand in the shape of later Commentators. One such, in the case of Gulshan i Raz, is the
well-known Lahiji Nurbakhshi, who wrote in A.D. 1472.
In this study I wish to concentrate attention on the sounder elements of Persian mystical teachings, but one need not
therefore be blind to other elements which may rightly be regared as divagations and deformations, or, at any rate, as
exaggerations of a disconcerting or ven repulsive nature. Such elements have not been wanting in Sufism. The Sufi
teaching does not, of right, possess within itself guarantee of infallibility. As a manifestation of spiritual life within the
Islamic community, it shares the weakness inherent in Silam itself, a weakness inherited from its Mahometan source
and due also tothe lack of a living infallible authority in teh Islamic body. This lack of an external authority has meant
that the Sufis could look upon themselves as a law unto themselves. Ghazali made a notable effort to establish Sufism
solidly whithin the boundaries of Moslem orthodoxy, whatever that may be. But the Sufi, at heart, doet not condiser
himself bound by the legislation of the ahl i zahir (externalists). It is an accepted principle among them that la
fissufiyya kalamun - 'there is no formal (scholastic) theology in Sufism'.
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Forum AMFITEATAR
http://www.amfiteatar.org/cgi-bin/yabb/YaBB.pl
Umetnost >> Književnost i lingvistika >> Poezija raspolozenja
http://www.amfiteatar.org/cgi-bin/yabb/YaBB.pl?num=1054933273
BALADA IZ PREDGRADJA
Dobrisha Cesaric
SAKRIVENI BOL
Dobrisha Cesaric
A "Slap"?Moze?
SLAP :-*
Dobrisha Cesaric
'zvini :-[
:-*
:-*
:-*
:-*
:-*
Maha wrote:
'zvini :-[
:-*
:-*
:-* :-* :-*
U SVJETLOSTI
Dobrisha Cesaric
Naslov: Borhes
Poruka od Hanibal na 06.06.2003 u 23:32:26
TI
Samo se jedan covjek rodio,
samo jedan covjek je umro na zemlji.
Tvrditi suprotno cista je statistika,
sabiranje je nemoguce.
Ne manje nemoguce nego sabrati miris
kiše sa snom koji ste sanjali onomad,
Taj covjek je Odisej, Avelj, Kain,
prvi cojvek koji je rasporedio sazvježdja,
covjek koji je podigao prvu piramidu,
covjek koji je napisao heksagrame Knjige mjena,
kovac koji je urezao ruže na
Hengistovom macu, strelac Ejnar Tambarskelver,
Luis de Leon, knjižar koji je rodio
Semjuela Džonsona, Volterov vrtlar, Darvin
na pramcu Bigla, Židov u odaji za mrtvace,
vremenom ti i ja.
Jedan jedini covjek je umro u Ilionu,
kod Metaura, Hestingsa, Austerlica,
Trafalgara, Getisberga.
ocisti korak
i usspravi glavu
SAN BELUTKA
Gde je belutak
Na zemlju se nije vratio
Na nebo se nije popeo
Sta je s belutkom
Jesu li ga visine pojele
Je li se u pticu pretvorio
Eno belutka
Ostao je tvrdoglav u sebi
Ni na nebu ni na zemlji
V.Popa
JULIE WITH...
I am on an open sea,
Just drifting as the hours go slowly by.
B.Eno
PUSTOLOVINA BELUTKA
Dosadio mu je krug
Savrsen krug oko njega
Zastao je
Tezak mu je teret
Sopstveni teret u njemu
Ispustio ga
Tvrd mu je kamen
Kamen od koga je sazdan
Napustio ga
Tesno mu je u sebi
U rodjenom telu
Izisao je
Sakrio se od sebe
Sakrio u svoju senku
V.Popa
To hold you
Enfold you
Never enough
All mine.......
You have to be
Make no mistake
You shan't escape
Tethered and tied
There's nowhere to hide from me
All mine....
You have to be
Don't resist
We shall exist
Until the day I die
Until the day I die
All mine.......
You have to be
Iskrena pesma
I ti hoces da se volimo
Mozes lepotice
Da mi ljubis odjek
Pa ti ne umes da se volis
V.Popa
Slusaj ti cudo
Skini tu maramu belu
Znamo se
Cujes ti pretvornice
Skini tu maramu belu
Sto da se lazemo
V.Popa
A.Ahmatova
ZAJEDNICKA PESMA
B.Miljkovic
Osip Mandeljstam
LJUBOMORA
Branko V.Radicevic
Naslov: Borhes
Poruka od Sorceress - Falcon na 17.06.2003 u 10:47:42
Nepoznata ulica
Golubijom polutamom
nazivali su Jevreji pocetak veceri,
kada senka još ne uspori korake,
a spuštanje noci se opaža
kao prijatna padina.
U tom casu kad svetlost
ima finocu peska,
put me je vodio nepoznatom ulicom
otvorenom u plemenitoj širini terase
Ljudi moji, bio sam dosad totalna truba za poeziju :)otkad sam na ovom forumu, sve mi se vishe... nekako svidja..ne znam ni
ja...hvala vam na divnim pesmama ;) :D :D :D :D :D
MOZDA SPAVA
V.Petkovic DIS
v.popa
S.Jesenjin
***
S.Jesenjin
***
S.Jesenjin
NIRVANA
V.Petkovic DIS
Bosonoga Pesma
Ovo je pesma
za tvoja usta od visanja
i pogled crn.
Zavoli me,
kad jesen duva u pijane mehove.
2.
Podelicu sa tobom
sva moja sasava zdravlja.
Zavoli moju senku
sto se klati niz dan.
Prvi Tango
Devojcice,
vi, koje ste veceras poslednji put
uspavale svoje lutke
i krisom od njih,
na prstima,
dosle na ovu igranku,
sa zenicama pitomim,
sa zenicama srnecim,
bistrim kao najveci
kao najlepsi cvet,
i vi sa osmehom toplijim
od mesecine na proplanku,
Decaci,
vi, koji ste veceras
prvi put nekako drukcije,
mangupski zacesljali kosu,
pa vam se odjednom cini
da vam nicu brkovi,
a osmeh vam na licu
slican muskijim ljudima,
Igrajmo!
Nije strasno
Tiho!
Tiho za one
pred kojima se veceras
otvara mladost siroka!
Umesto lutaka
pred svakom devojcicom klanja se
po jedan zivi, pegavi lutak.
Umesto klikera,
u srce svakog decaka
kotrljaju se dva topla
i nasmejana oka.
Da te milujem
Da ti sapucem na uho bisere
Da pricam o slobodi,
Da se glupiram
Da ti kazem oh ti ludo jedina
by Azra
5ko wrote:
AKO ZNASH BILO SHTO
by Azra
Ta mi je najdraza.
L.Kostic
J.J. Zmaj
J.J.Zmaj
Tijo noci,
Moje sunce spava;
Za glavom joj
Od bisera grana
A na grani
Ko da nesto bruji,
To su pali
Sicani slavuji:
Zice predu
Od svilena glasa,
Otkali joj
Duvak do pojasa,
Pokrili joj
I lice i grudi,
Da se moje
Sunce ne probudi.
J.J.Zmaj
***
R.Tagore
Mini Karadzic
u spomencu
B.Radicevic
Maha wrote:
NIRVANA
V.Petkovic DIS
E sad, da li vi verujete da je, krajem sedamdesetih, ovakvu jednu pesmu na nastavi srpskohrvatskog, bilo obavezno
tumaciti u klasnom svetlu?! Da, da, pesnik jeste duboko nesrecan, a to je, ne zbog vecne i opste patnje usled ljudske
prolaznosti, nikako to, pesnik je, zna se (i tako biti mora!), nesrecan zbog drustvene nepravde, zbog potrebe za klasnom
borbom! I imao si tako da odgovoris za dobru ocenu, i tacka. U mom slucaju, tacka... ::)
---
* Izvini Maha, ali koliko se ja secam, ova strofa ide ovako, a ne kako si ti napisala...
Mozda je najtuznije sto je tada mnogo ucenika imalo dobru ocjenu i sto su bili ponosni na nju tada , a i mnogo kasnije ...
To je i meni bila jedna od "omiljenih" pjesama ,pored "Mozda spava", i "Santa Maria..."
SUMATRA
M.Crnjanski
Konstantin Simonov
I ovo:
V.Popa
OBLAK
U predvecerje , iznenada
Ni od kog iz dubine gledan
Pojavio se iznad grada
Oblak jedan.
Svojim nebom.
D.Cesaric
NESANICA
A.Ahmatova
***
S.Jesenjin
Jos mi ponekad
dodje u snove
u istom haljetku
duginih boja
iste mi rijeci
njoj mrakom zaplove:
"Laka ti noc malena moja."
Udje u oci,
u srce u pore
korakom vojnika
pred sudnji boj
njene mi usne
sapatom zbore:
"Laku ti noc maleni moj."
ulica ljubavi
klupa bez broja
jedno palidrvce
za jednu baladu:
"Laka ti noc malena moja."
Imas suzu
boje runolista
kosulju,
neki smijesan kroj. . .
ti isti, ja,
sebi ni slicna:
"Laku ti noc maleni moj."
da li cu te
jos jednom sresti
ili ces zauvijek
nestati k'o Troja. . .
Na po' si puta
a vec na dnu
sa glavom u pijesku
kao noj . . . ?!
u svakom osmijehu
jos trazis Nju?
"Laku ti noc maleni moj."
M.B.Romanov
Quote:
Negde jos ima
u ovom gradu
ulica ljubavi
klupa bez broja
mora da ima :)
Vaska Jukic-Marjanovic
L.Kostic
LAZNO OGLEDALO
Zelena grana
bez ritma i ptice.
Odjek jecanja
bez bola i usana.
Covek i gora:
placem
kraj gorkog mora.
Dva mi mora
u zenicama krvare!
Lorka
E crni Frederiko Garsija, bolje da si svirao flamenko i manuo tuznu poeziju i revoluciju... :-X :-/
Neverna žena
do Zlatnog trougla
I mora pene
I kule od opala
i arabejska
mladih meleka
dolazi Du-ul(!)
.....................
okrecem ledja i poljupcem brisem
daljinu.
kumrije ce ti reci,
do naseg sretenja
.............................
B.Pasternak
M.Cvetajeva
Crvenim plodom
oskorusa sja.
Rodila se ja.
Svadjao se sila
Subota je bila:
Jovan Bogoslov.
Da grizem rumeni
M.Cvetajeva
Ocaj
Gojkovice,
mlada Gojkovice...
V.Nikolic
DRUMOVANJA
V.Nikolic
M.Cvetajeva
- Srusicu.
- Ako se cvor zamrsi?
- Preseci cu.
- Ako ima sto cvorova?
- I sto.
- Tebi ljubav dati?
- Ljubav.
- Toga nece biti!
- Zasto?!
- Zato sto
ne volim
robove.
Robert Rozdestvenski
Stepan Scipacov
Tagore
LJUBAVNA
Pol Elijar
RASIPACICA ZVEZDA
Nikolaj Gumiljov
"(...) Halo!
Ko je ?
Mama?
Vaseg sina nesto divno boli!
Zapaljeno mu je srce i vene.
recite sestrama ,Ljudi i Olji ,
on nema kuda da se dene.
Svaka rec ,
cak i sala stura,
koju izbljuju njegove usne goruce,
izlecu kao gola kurva
iz zapaljene javne kuce.
Ljudi mirisu -
pecenja ima !
Stigli su nekakve.
Blistavi!
Pod slemovima eno!
Ne moze se u cizmama!
recite vatrogascima:
da se neznije veru po srcu zapaljenom.
Sam cu , znajte!
Izbecicu suzne kao burad oci>
o rebra mi da se oprem ,dajte.
Iskocicu , iskocicu! Iskocicu ! Iskocicu!
Survava se i puca .
Iskociti neces iz srca!
Iz pukotine usana
na spaljenom licu oguljenom
izraste parce poljupca izgorela (...) "
GOVOR
M. Antic
2.
10.
M.Cudina
24.
"Tigar",M.C.
OCI
U svakom septembru ima necega nalik na tihe rastanke. Primetis to po igrama koje polako
pocinju da se saplicu. Primetis to po iskracalom odelu, koje ostavljas mladjem bratu.
Primetis i po bajkama, koje smo dosad tako lepo izmisljali. Primetis kako nam i bajke sve
manje veruju.
Ustvari, velika je to varka. Bas kao sto je i svet sa one strane svoga oka.
Onome koga posmatras u ogledalu s nadom. Ti si nada koju on gleda iz svog sveta. Ne veruj
nicemu sto se moze primetiti samo sa jedne strane vida.
Trci i sastani se sam sa sobom. I izgubi se u daljinama sebe kao kap ciste svetlosti.
Retki su oni koji shvataju granicu slobode. Jos redji oni koji shvataju slobodu granice. »Ne
zidaj vrata veca od kuce «, kazu Eskimi. To isto znaci sto i zidati prozore manje od ociju.
Stvarno videti, znaci: umeti videti kisu kako pada uvis. Videti kako padaju uvis krovovi kuca i
reke u kojima se taloze vrhovi planina.
Ovako sam to cuo: »Ko nije nebo ugledao u vodi, taj nema pojma sta su ribe na drvecu"
Pa ako se i okliznes, nekada, u zivotu, ne gledaj to kao pad u sunovrat nego kao pad uvis.
I uvek, uvek se seti Aleksandra Makedonskog: »Niko me na svetu nije pokori sem mene «.
Treba umeti videti nebo, puno zrnevlja svetlosti kako se uspravlja nad zemljom i razgranava u
svome padu. Cveta.
I videti pad vetra kako raste duboko u doline, u ponornice blagosti, sine moj.
I snove valja videti kako rastu dok tones polagano u njih i paras se, bas kao sto i ove reci
cutanja, tude i moje, tonu nocas, a nadvisuju krov i oblake, i nadvisuju nebo i rastu u jednu
predivnu vasionu koju smo izmislili sebi u visovima opalog septembra.
M. Antic
Pohvala svetu
Ne napustaj me svete
Ne povredite zemlju
Ne dirajte vazduh
Ne posvadjajte me sa vatrom
Pustite me da koracam
Da govorim zemlji
Pustite me da govorim
Ne napustaj me svete
***
S.Jesenjin
***
S.Jesenjin
Li Pin
(prom. 854 A.D.)
(tr. A. W. Tüting)
***
Ah , zastani ! ne kunem je ja .
S.Jesenjin
Rabindranath Tagore
Begunica
Dodji, prolece,
smeh ljubavnice zemljin,
neka zakuca srece suma,
nestrpljivo da se izrazi!
Dodji u naletima nemira usred lisca
i cveca koje hita da se razvije.
Kao sjajna pobuna, baci se u noc,
u tamu vode, iznad zemlje,
oglasi slobodu zarobljnih klica!
Kao smeh munje, urlik oluje,
odjekni u bucnom gradu,
oslobodi rec ugusenu,
napor koji je pao u letargiju,
osnazi nasu borbu malaksalu,
budi pobednik smrti!
Uvecala si me
svojom ljubavlju,
mene koji sam samo
jedan covek izmedju drugih,
koji plovi obicnim tokom,
pokretan voljom
promenljive milosti sveta.
Dala si mi mesto
tamo gde pesnici svih vremena
donose svoje darove,
gde ljubavnici u ime vecnog
pozdravljaju jedan drugoga kroz stoleca.
Ljudi zurno prolaze ispred mene na trgu -
na suncu.
PRVI SNIJEG
Sonja,izadji da skitamo,
imam ludu zelju veceras da lutam.
V.Nikolic
::)
__________________________________________
ODMETANJE
Dan
V.N
POVRATAK
D.Cesaric
vecita dilema :) ;)
ZVIJEZDE U VISINI
Tin Ujevic
Koga da pitam,
smešan i mokar,
zašto je nisam sreo nikad?
Miroslav Antic
***
S.J.
***
S.J.
BEZ NASLOVA
B . Pasternak
MOZDA
Mozda tu ljepotu
kojom zivim sada
u nekom zivotu
prosanjah
nekada
i ona me stize
sad
u mimogredu
u ovom zivotu
ko zna kom po redu.
ona
jednog dana
izaci da zivi
izvan svoga rama .
V.Nikolic
Bez naslova
V.N.
Mizera
Kao oko mrtvaca jednog
sjaje oko naseg vrta bednog,
fenjeri.
Da l noc na tebe svile prospe?
Jesi li se digla medju gospe?
Gde si sad Ti?
Volis li jos nocu ulice,
kad bludnice i fenjeri stoje
pokisli?
A rage mokre parove vuku,
u kolima , ko u mrtvackom sanduku,
sto skripi.
Da nisi sad negde nasmejana ,
bogata i rasejana,
gde smeh vri?
O , nemoj da si topla , cvetna ,
O , ne budi , ne budi sretna ,
bar ti mi ,ti.
O , ne voli , ne voli nista ,
ni knjige , ni pozorista ,
ko uceni.
Kazes li nakada ,iznenada ,
u dobrom drustvu,jos i sada,
na cijoj strani si?
O .da l se secas kako smo isli ,
sve ulice nocu obisli ,
po kisi ?
secas li se , nocne su nam tice
i lopovi , i bludnice ,
bili nevini.
Stid nas je bese domova cvetnih,
zarekli smo se ostat nesretni,
bar ja i Ti.
U srcu cujem grizu misa ,
a pada hladna sitna kisa.
Gde si sad Ti ?
M.Crnjanski
B.Pasternak
U sumi
Livade jare ljubicaste pletu.
Skupljo se sumom katedralni mrak.
Sta im to osta da ljube u svetu?
On sav bi- vosak,mek pod prstom , lak .
Postoji takav san: ne spavas ,ali
Tek zudis za snom - covekom od sna ,
Kome kroz san jos trepavicu pali
Po crno sunce ispod kapka dva.
Plovi zrak.Leti gundelj svetlucavi.
Kraj lica minu staklast vilin at.
Sumom se puno svetlucanja javi:
Ko pod pincetom satara uz sat.
On, kao zaspa ,zvuk sata ga svlada,
Dok gore ,gde je opor cilibar-
Sat najtacniji navijaju sada
Proverivsi i vreme uz svoj zar.
I pronosi ga,igle drmajuci,
I seju sen i muce ,buse mrak
Jarbolni-sto ce uzdignuto uci
U plav brojcanik,u dan vec nejak.
Ko da oblece sreca, drevna sto je,
A suma boji suncev zalazak.
Srecni ne motre na sat,al to dvoje
Izgledalo je tonu u san lak.
B.Pasternak
V.Popa
SEPTEMBAR
Stanimo malo, pesmo!
Jesmo li ziveli , jesmo?
Ti si najlepse sate
-Jablani kad se zlate
U lakoj magli , peni -
Odnela tuzno meni.
S.Raickovic
S.Raickovic
Nepovratna pesma
Ti za koren
nisi stvoren
Ceo svet ti je otvoren.
Zato leti.
Sanjaj.
Trci.
Stvaraj zoru kad je vece.
Nek' od tebe zivot uci
da se peni i da tece.
Budi takvo neko cudo
sto ne ume nista malo,
pa kad krenes - kreni ludo,
ustreptalo,
radoznalo.
Miroslav Antic
Nocna mesta
Najtamnije od nocnih
Mesta: most. - Ustima u usta!
Zar cemo svoj krst
Nositi na mesta ruzna i pusta.
Tamo: u uveseljavajucu plimu plina
U ocima, u plinu...U Sodomu gde sve se placa?
Na postelju, gde toliko nas ima.
Na postelju, gde nismo samo par.
Carobna frula
J.Kastelan
Ljudi super ste! Nisam uspeo sve da procitam ali obecavam uskoro :-*
kad sam vec tu da dam doprinos. postoje neke pjesme koje samo zelim vikati da ih svi cuju. ovo je jedna od njih..
KAVANA
ali ga ne donosi.
Sutra ću ponovo doći u isto vrijeme.
Zvonimir Golob
PTICA
Bili su oni,
A sada nema niceg….
Znam,
Hoce da se vrati
Znam
Da nikad nece
Znam
Da me voli
Zauvek….
:-[ mrezica :)
sve procitao?
Ahilejevi konji
Konstantin Kavafi
Kad te boli
i meni nije blistavo
i meni se oči zamute
pa kad tvoje usne šute
i meni preko usan riječi neće
pa je ovo puno sreće
zakopano u naša lica
kad te boli
zaboli me i ova ulica
i koraci me zabole
a to je valjda tako
kad se ljudi vole
kao ti i ja
ali i kad te boli
osjećam da me ipak
tvoje srce voli.
http://img277.imageshack.us/img277/874/nightwish9vy.gif
Bivši anđeli
Anđeli bivši,znam:
Krotili ste mrak u vodama.
Uzalud.
.............................................................................
Sašenjka Jesenjin
Izmirenje
J.Ducic
Igračka vjetrova
Tin Ujević
ŽEDAN
PONOĆ MENE
Ili sa očima,
Zašto mi ne dođes…
Voskresni!
Zovneš li me
U zelenoj košulji
Prevrnutim očima.
Jadnice moja!
Krvavo te pozdravljam.
R.Ratković
OGLEDALO
Silvija Plat
Hvala, macanski.
Dobro došao :)
Heinrich Heine
Pristao sam biću sve što hoćeEvo prodajem dušu vragu svomeI ostaću samo crna
tačkaPoslije ove igre kad me slomeKad me mirno slomePristao sa biću sve što hoćeLa la la la,
la la la la la la.
Mislio sam da se zvijeri bojeOve vatre koja trag mi pratiI to sam mislioA sad nosim kako mi ga
skrojePo meni se ništa neće zvatiPo meni se ništa neće zvatiLa la la la, la la la la la la.
Zablude sam, evo, prestao da brojimNemam kome da se vratim kućiNemam komeDokle
pjevam, dotle i postojimPrijatelji bivši, prijatelji budućiPrijatelji bivšiPamtite me po pjesmama
mojimLa la la la, la la la la la la.
Šiznuću
Evo svisnuću
Eksplodiraću
Što te nema
Duga noć
Hladna zima
Depresivna
Što te nema
Miriše snijeg, miriše
Noćas umriječu
Evo vrištaću
Noćas abortiraću
Što te nema
Javi se
Teško mi je
Loše mi je
Što te nema
Miriše snijeg, o, o miriše
Meni se ne spava
Ne budi blesava
Daj dođi mi doveče
Ne budi mi goveče
Doj doveče, doveče
Te noći kad me stignu potjere,Kurve sudbine.I kada uđem. Iza OvogaKao kod rodbine.Kao zvijezda padalica,K'o neki lijepi
kaput,Sa dva lica.
Te noći zebšćeš na tvom prozoru,Umornih očiju.Teško je čekati na vozoveKoji tumaraju.To je teško, a lako jeŽivjeti i
umrijetiPile moje.
Te noći, te noći kad umrem,Kada odem, kad me ne budeSamo će dvije žene da se probude.Jedna je moja mati, ona će
plakati,Druga si ti, ti, ti ćeš me kleti.
Sanjao sam noćas da te nemam,Da ležim budan na postelji od snijega.I tiho, tihoNeka druga ženaMoje ime doziva kroz
noćRužan san.
Vidio sam u snu ljiljan bijeli,Crne konje i svatove bez pjesme.I tiho, bez glasaOdlaze nekudNeki dragi ljudiGdje, a gdje?
Ružan san.
falcon wrote:
Šiznuću
Evo svisnuću
Eksplodiraću
Što te nema
Duga noć
Hladna zima
Depresivna
Što te nema
Miriše snijeg, miriše
Noćas umriječu
Evo vrištaću
Noćas abortiraću
Što te nema
Javi se
Teško mi je
Loše mi je
Što te nema
Miriše snijeg, o, o miriše
Meni se ne spava
Ne budi blesava
Daj dođi mi doveče
Ne budi mi goveče
Doj doveče, doveče
to ja slusala sinoc :)
ZABORAVI
Ako me sretneš negdje u gradovima stranim,
Po kojima se muvam u posljednje vrijeme,
Sretni me,
Kao da me srećes prvi put.
Nismo li se mi već negdje vidjeli,
Kaži ... i zaboravi.
Šerbedžija
***
6 [ch1086][ch1082][ch1090][ch1103][ch1073][ch1088][ch1103] 1915
***
U logoru Crnogorskom
pokraj kule Lekovica
neko knjazu okleveta
popa Mila Jovovica
Vojvode se uplasise
od izgleda vuka gorskog
da oruzje ne potegne
da vladara crnogorskog
Te ljutito napustio
gospodara i vojvode
i pod sator svoj svileni
sa mislima teskim ode
Pa ako bi poginuo
da pogine od junaka
od cuvenih i priznatih
Idrizovih potomaka
Primamo te objerucke
sve cemo ti oprostiti
zivotu ti, harambaso
vjeruj nece nista biti
No se spremi i izadji
biraj mjesto za megdana
te rijeci kao munja
pogodise kapetana
Pa se grabe ko ce prije
manut sabljom po sokolu
za cije je ime cuo
i car Hamid u Stambolu
A krijuci iz harema
kroz pendzere vire bule
da cuvenu vide glavu
srpskog popa na vrh kule
Sestra Batrićeva
Kuda si mi uletio,
moj sokole,
od divnoga jata tvoga,
brate rano?
Da l' nevjerne ne zna Turke,
Bog ih kleo!
e će tebe prevariti?
divna glavo!
Moj svijete izgubljeni,
sunce brate!
moje rane bez prebola,
rano ljuta!
moje oči izvađene,
očni vide!
Kome braću ti ostavi,
bratska hvalo,
i staroga baba Pera,
kuku, Pero!
i tri mlade sestre tvoje,
kukavice?
Sedam snahah što ošiša?
njima prazno
Što ne čuva mladu glavu,
ljudska vilo;
što krvnika njom nasladi,
bratska diko?
Na vjeru te posjekoše,
nevjernici!
Divno l' Travnik okitiše,
to platili!
sa lijepom glavom tvojom,
kuku, lele!
Ko će čete sakupljati,
četovođa,
ko l' krajini branit krilo,
bratsko krilo,
ko će turske glave seći,
ostra sabljo?
Da pogibe u boj ljuti,
ubojniče,
đe se srpski momci grabe,
mlado momče,
oko glavah i oružjah,
proste rane;
no na vjeru u nevjere,
vjerna glavo!
Da mi se je pomamiti,
sestri crnoj,
da te kako zaboravim,
kukavica,
e prezgodna glava bješe,
mladi brate!
Da uz cara sjedijaše,
mudra glavo,
šćaše carev vezir biti,
sestri tužnoj;
da kod kralja sjedijaše,
moj mladiko,
đeneral mu šćaše biti,
moja ružo!
Da se mogu razgovorit,
srce moje,
a sa mrtvom tvojom glavom,
kam da mi je!
da ti crne oči viđu,
oči moje,
da poljubim mrtvu glavu,
mjesto brata,
da očešljam dugi perčin,
jaoh meni!
i junačku čalmu svežem,
sestra grdna!
U krvničke sad si ruke,
platili te!
nagrdiće krasnu glavu,
prekrvnici!
Ti ćeš mnogo braće naći,
kuku nama!
biranijeh sokolovah,
kuku, braćo!
po bedemu od Travnika,
Bog ga kleo!
Glave bratske poznat nećeš,
nama prazno!
jere su ih nagrdili,
nevjernici!
Kud će tvoja mlada ljuba,
kuku njojzi!
dvoje đece tvoje ludo,
siročadi?
Što će jadni đed ti Bajko,
moj Batriću,
koji te je odnjivio?
teško njemu!
Proste tvoje ljute rane,
moj Batriću,
al' neprosti grdni jadi,
kuku rode!
e se zemlja sva isturči,
Bog je kleo!
Glavari se skamenili!
kam im u dom!
e, tico :)
Vuk Mandušić
Maha wrote:
e, tico :)
:)
u slici i rechi
Mahu da se lechi
:)
Abdulah Sidran
Prekriven srećnim talasom spokoja Sabahudin potonu u nježno more sna cijelim svojim
ustreptalim pubertetskim bićem, svakom mišlju i svakim drhtavim damarom: ostade za njim, u
svijetu bivše jave, gusti faktički dan propalog izleta, mučna noćna konferencija s borbenom
pjesmom i očev svirepi nauk: "Nema ničeg izvan materijalnog svijeta!" Sada je pred njegovim
svevidećim okom sna lelujalo vlažno lice Doli Bel, njena rumena napukla gornja usna, bijela i
meka nagota ramene jabuke i tu, iznad nje, modra vratna žila što se penje sitnoj školjci uha.
Dok mu milina sanovnih slika širi usnule usne Sabahudin je, vječito budnim zrnom moždanog
svjetla, svjestan postelje u kojoj leži, sobe u kojoj spava zajedno sa braćom, niskog prozora i
tankog zida što ga dijeli od dvorišta u kome, istinski, počiva ovo isto lice što leluja njegovim
snom: sanja — i zna da sanja! — kako polaže poljubac u kut njene vlažne usne.
Ono se vazda budno zrnce moždanog svjetla ne opire snu koji traje i Sabahudin putuje svojim
usnama po njenom licu, svilenim pokrovom poljubaca prekrivajući svaki njegov djelić. Ona
miruje, široko otvorenih ogromnih očiju u čijim konveksnim ogledalima Sabahudin vidi svoje
iskrivljeno lice. Zrnce mu moždanog svjetla kazuje, u istome času, kako je to prvi put da u snu
vidi samoga sebe, i kako to mora biti upamćeno, i, ujutru, upisano u Dnevnik pod šifrom SS.
Osjeća kako mu se, kao vučeno magnetom usnenih dodira, bliži njeno tijelo i odasvuda prži
oganj donjega trbuha. Sanovna misao njegova govori mu kako je sve to što se zbiva jednako
javi, kao da se u stvarnoj stvarnosti, a ne u stvarnosti sna zbiva.
,,A otkuda ti znaš kako se to u stvarnoj stvarnosti zbiva?" — javnu se budno moždano zrno
kojemu, učas, odgovor stiže iz donjih predjela plamena i uznesenja: "Tako se upravo na javi
zbiva! Zar može biti bolje, zar može biti drukčije i ljepše?" Ne budi Sabahudina vrelina gustog
mlaza prosutog po trbuhu, on se, vruće kičme, okreće na bok i kuša u novom položaju tijela,
produžiti i obnoviti san. I ranije je on znao, onim budnim zrnom svjetla, prekinuti mučan san i
noćnu grlenu moru, u kojoj uzalud kuša izgovoriti "mama" — kao što je jednako znao na
prekinutom mjestu nastaviti san u kome mu se nudi ljepota leta, moć ljubavi... Sada mu se,
evo, ukazuje njeno tijelo, odjeveno u nevidljivi kupaći kostim boje kože, i vidi kako Doli
bojažljivo zamače stopalo u bistru ledenu vodu mošćaničkog benta, on je doziva, mašući iz
vode objema rukama dok po njemu sipa bujica slapa: "Doli, Doli!" Ona se, otamo, smije široko
i bezglasno, cakli se dvoredna niska njenih sitnih zuba i u vidiku njegovog sna ta bjelina
narasta ispunjujući cijeli horizont. Prolaze neki beskrajni trenuci hladnoće i bjelila u kome se
— protiv želje i volje snivača — počinje razaznavati drugo, neželjeno ljudsko lice: nasapunjano
očevo lice na kome se ne vidi osmijeh. U umnoženoj metalnoj akustici Sabahudin čuje njegov
ironični glas:
U prejakom sluhu sna stostruko odjekuje dvoglasna rječca SO, i u njoj Sabahudin čuje kako
ga neko doziva: "ssssssss-ooooooo", glasom koji kao da je prošao kroz beskrajnu cijev nekog
kosmičkog megafona, i prestao biti ljudski: "Sssooooooooo!" Sabahudin u snu odgovara ocu:
— Znam, tata. Ja sam to sve doživio u pređašnjem životu. Ja sam i prije živio.
— Pa, nisam. Znao sam sve. Glavna je ljubav. Ostalo onda samo dođe.
Vazduhom kojim putuju sanovne rečenice počeše prolijetati golubovi i Sabahudin u snu vidje
svoju bijelu tavansku miljenicu, somborsku pertlu, kako, u letu, krilom skida strogu ozbiljnost
s očevog lica. "Otkuda otac u golubani?" upita se budno zrno njegove svijesti.
— Ljubav je pičkin dim. To moraš upamtiti. Onda dođe duhovna nadgradnja. Nema ničeg izvan
materijalnog svijeta. To ti ja kažem. Inter nos. Nemoj da ne bi upamtio.
— Ja sve pamtim kad sanjam. Pa ujutru zapišem u Dnevnik. To će mi trebati kad budem opet
živio.
— Imao teku... Svesne pripreme. Za revoluciju. Moraš na sve biti spreman. Svijet je ovaj tirjan
tirjaninu — tragovi mu smrde nečovještvom. Shvataš?
— Žene vole flegmane. Moraš biti flegman. Ako nisi — onda glumi da jesi. Moraš biti flegman.
— Nije važno. Važno je da zavoli. Poslije možeš biti svakakav. Važno je da te zavoli. Onda je
ona i slijepa i gluha.
— Ljubav je slijepa. Tako sama i tako puna sveta. To je isto napisao Davičo. Hana.
Jutro je banulo u Sabahudinov san brundanjem teškog kamiona kaldrmom iznad barake i on u
snu vidje, po stoti put, kako taj kamion, natovaren drvenom građom, zamiče za okuku pored
Zinhasovića kuće, odlazi ka stolariji iz čijeg je velikog dvorišta kušao krasti daske, dok je
gradio svoj tavanski raj. Pogled Sabahudinovih naglo otvorenih očiju ispuni se jarkom
svjetlošću poodmaklog ljetnjeg jutra i u toj svjetlosti vidje prazna posteljna mjesta na kojima
su ležala tijela njegove braće. "Pa koliko je ovo sati?" upita se automatskim pokretom
zavlačeći ruku pod krevetski strožak, gdje je počivala, u svom naivnom skrovištu, njegova
žuta teka s naslovom Dnevnik. Cio košmarni tok minulog sna bio mu jasan i on utrnulom
rukom poče ispisivati svoj redovni jutarnji raport pod šifrom SS. Sve su mu slike i rečenice,
viđene i izgovorene u noćašnjem snu, bile poznate i bliske, svakoj je znao uzrok i porijeklo —
samo je njegovom znanju i sjećanju izmicala istorija misli sažete u kratkoj rečenici koju sad
Ne sjećajući se da je ikada i od koga čuo takvu rečenicu i misao, Sabahudin zapisa da ona
mora biti u vezi sa teferičkom tetkovom tvrdnjom: "Ljubav je izmislila fukara. Da lakše dođe do
pičke!" Narastajuće osjećanje srama i negodovanja nagna ga da masnim plavilom hemijske
olovke prekriži dva slova u problematičnoj rečenici. "Treba ovdje napraviti malu rokadu",
pomisli i zamijeni im mjesta, pročitavši poluglasno novodobijeni, šifriran a besmislen iskaz:
"LJUBAV JE DIČKIN PIM!"
Ušavši u pustu kuhinju osjeti strahovitu glad i rukama prepolovi načetu štrucu vrućeg hljeba.
Dok je ulagao u nju debele komade guste marmelade ponovo mu pred oči dođe noćas
ljubljeno lice Doli Bel i, spravivši i za nju, hitrim pokretima, isti doručak, neumiven i krmeljiv
istrča iz kuće.
Abdulah Sidran
i ne treba mi čaj,
PROLOG
M.Crnjanski
[timestamp=1141905789]*
Naslov: Za vilu
Poruka od Maha na 13.03.2006 u 01:43:42
Vesela pesma
B.Miljković
JUTARNJA KIŠA
Matoš
The Gardener
by Rabindranath Tagore
http://img93.imageshack.us/img93/1199/tagore2ms.jpg
Uzalud je budim
Branko Miljkovic
Freidrich Nietzsche
Iz bistrog zraka
kada utesna rosa
na zemlju vec pada,
nevidljivo i necujno,
- laku obucu jer nosi
ta rosa, tesiteljska, poput blagih uteha-
secas li se onda, secas, plameno srce,
kako si negda zedno bilo
nebesnih suza i rosnih kapi,
kako si zedjalo, umorno i sprzeno,
dok su po zutim stazama travnim
opaki zraci sunca u sutonu
vitlali oko tebe kroz crno drvece,
jarki zraci, zaslepljujuci, zlokobni.
- Ti zenik istine? - rugali su se.
Ne! Ti si samo pesnik,
zverka, lukava, grabljiva, pritvorna,
osudjena da vara,
da vara uceno i hotice,
pohlepna plena,
maskirana razlicno,
u sebe samu,
maskirana u vlastiti plen.
To da je - zenik istine?...
Luda jedino! Pesnik!
Samo sareno pricalo,
pod maskama lude o svemu i svacemu,
leprsajuci po varljivim parovima reci,
po dugama-varkama
izmedju laznih nebesa,
sunjajuci se i svrljajuci naokolo -
jedino luda! pesnik jedino!
I to je - zenik istine?...
Ne miran, ukocen, gladak, hladan,
u kip pretvoren,
u sveti stub,
ne smesten pred hramove,
vrata nekog boga:
ne! nego dusman takvih kipova vrline,
divljini, zavicaju, blizi nego hramovima,
pun macje obesti
odlicno....
:)
jesi li citala o filosofiranju cekicem?
nisam :-[
potrazicu je sigurno :)
Ti i Vi
Isprazno Vi srdacnim Ti
Ona zabunom zameni
I odmah u mojoj masti
Uzrhta dusa u meni.
Puskin
Puskin
Poseta muzeju
Prever
Mehmed Begić
Balada
beer
beer
rivers and seas of beer
the radio singing love songs
as the phone remains silent
and the walls stand
straight up and down
and beer is all there is.
Charles Bukowski[b]
Quote:
crappity smack
Možda je u snu
Antonio Maćado
Posete
Oktavio Paz
bull_23 wrote:
Mehmed Begić
Balada
J. J. Zmaj
Misao
Na šta je nalik
život?
Na belu brazdu za čunom
što odmiče
u zoru!
Mansei
Mika Antic
Snovi
I uopste,
zvezdo,
i ptico,
uopste,
celi svete,
divno je kad se unama
neko cekanje javi.
Pa se od toga na usni
nesto rumeno isplete.
I nesto graorasto
i zeleno u glavi.
:)
Pitanje
Boli li vise
da gledam te ovako
izdaleka
kao gladno dete secerleme sa kredenca
Torkvemada wrote:
Pitanje
Boli li vise
da gledam te ovako
izdaleka
kao gladno dete secerleme sa kredenca
Ovde
Oktavio Paz
Šuma reče:
"stara sam i zelena kao smaragd, ušetaj u mene ćaskajući".
Leonard Cohen
Pesma slepca
Ana Ahmatova
nešto tu ne razumem, šta i ako se sapleteš o sebe ili nešto, i ako samo stojiš u mestu ipak ćeš se saplesti jer se sve oko
tebe kreće.
stajanje ne postoji, nemoguće je.
o sebi kazuješ i kad ćutiš.priča o tebi, svakom, sama se priča.
na reku ideš ako te ona pozove i gotovo.
da, Ana je fino ispričala o sebi (mada, savetuje suprotno) daj još neku pesmu od nje, ako može. :)
lepo,može i početak
ali opet, opet
daj mi još jednu njenu pesmu, neku u kojoj neću da je žalim, jer je ova trenutak njene slabosti
i kako je slepa kad gleda stihovima?
što je njen vid
takodje mislim da reči pesme pripadaju svakome ko ih gleda i čita ili mu čitaju
svejedno
opet joj ne vredi da se ne pomera sa mesta niti je to moguće
neću da je žalim
pokaži je još.
Opet nesporazum.
Možda otud što je meni stran pozitivistički ( i psihologizam kao jedna njegova karakteristika) metod tumačenja umjetničkih
djela. Uvijek je nekako ... proizvoljan i nenaučan.
Ana je toga dana baš mogla sresti svog prijatelja koji je slijep ... nije ga dugo vidjela... pričali... rastali se... ona ostala
razmišljajući o njemu ... „ drugačiji je... promijenio se... otkud ova tuga ... šta li misli ... „ i pokušala da napiše njegovu
pjesmu. Napisala i produžila ... vesela.
ili ...
ili...
ili...
u ovom prevodu (ili prepjevu, ne znam, žao mi je što nemam pjesmu u originalu, mogli bismo onda da pokušamo da
uradimo analizu pjesme), jasno je da je ovo pjesma slijepca. „Ana“ mu je „pozajmila“ glas.
nije nesporazum :)
mislimo, čitamo različito
siguran sam da je sve što ja kažem nenaučno i proizvcljno.
ali
tek mi se sad ne svidja njena pesma o slepcu.
kako može to da napiše, da ga ograniči zato što je slep, u njegovo ime?
i kako da posle odšeta veselo?
nije istina.
ne misli on tako, evo kako bi ti napisala pesmu o slepcu?
ja se ne usudjujem
ali ne bih tako siguran sam.
zamišljam svet zvukova i dubokih tužnih teških tajni
mislim da jedan neki nama nevidljivi pogled mora da ima
meni je njega žao i zato ne bih mogao da pišem pesmu o njemu
mora on sam da je napiše.
a to isto važi i za pesnikinju.
tagore?
Quote:
siguran sam da je sve što ja kažem nenaučno i proizvcljno
takođe
Quote:
kako može to da napiše, da ga ograniči zato što je slep, u njegovo ime?
i kako da posle odšeta veselo?
Quote:
nije istina.
ne misli on tako, evo kako bi ti napisala pesmu o slepcu?
ja se ne usudjujem
ali ne bih tako siguran sam.
zamišljam svet zvukova i dubokih tužnih teških tajni
mislim da jedan neki nama nevidljivi pogled mora da ima
meni je njega žao i zato ne bih mogao da pišem pesmu o njemu
mora on sam da je napiše.
a to isto važi i za pesnikinju.
Da, ovako napisano i ne izgleda strašno biti slijep. Čak naprotiv, božemeoprosti.
Što li se mnogi kunu : „ Očinjeg mi vida?“
Šta ako ga je malo (ili mnogo) stid da moli da ga neko povede do toaleta i pokaže mu gdje je tačno ta WC šolja? Ili...
bezbroj „ili“ .
Nije za pjesmu?
Pjesma nudi mnogo. Ako je pjesma napisana, tu je pred vama, pogledajte je malo duže, više ...bolje....
Čak i nešto što se može lako zapaziti - raspored rime (aabbc) nudi mnogo „tajni“. Potonji stih je očekivano neočekivan? Fali
Neko se spotakne. Znači da nije pao – samo se spotakao. Obično se poslije spoticanja nastavi kamo se krene...
Pročitajte je naglas. Slijedite uputstva pisca (u ovom slučaj moram reći prevodioca, jer...već napisah ::)) Otćutite one tri
tačke. Zar mislite da su i one tu slučajno?
I onda potonji stih - ključ. Bez tog stiha mogli bismo svašta da pomislimo...
a sa još jednim, šestim, razbila bi se pjesma ... u paramparčad.
Pogledajte imperative u prvom i drugom stiha... pa zatim imperative trećeg i četvrtog stiha.
Pa onda ih vidite u petom...
Pa zatim..a, pa zatim....
.....
odavde ćutim. :)
zašto bi?
snimi sa strane
dvoje s vidom prepiru se oko pesme treće takodje zdrave osobe.
ali dobro, sve jeste dozvoljeno pa i tralala i ćiju ćiju ali to mene ne obavezuje da prihvatim to kao vrednost.
pojma nemam o matematici stihova i uživam dok čitam izlaganje, ali ni tako ne stiže se dalje od sažaljenja i teškog jalovog
bedaka .Izvlačenja na površinu očiglednog, možda neka varijanta angažovane poezije koju, jasno, ne volim.
kao,yeess
život je pun crnila i nesreće
aha!
od čega?
od sebe?
paravan.
uopšteno,naravno.
takodje
znam već :)
podrazumevam to.
priručnik?
suštinski, cenim one ljude koji o sebi , kroz sebe, ne zato što biraju
nego što moraju pišu.
svet sam ja
egoista
;D
eto
frekvencije , talasi
recimo, to slepilo je univerzalno i neistraženo
Anu nije previše zanimalo da se bavi humanitarnim akcijama u tom pravcu.
Pokušala sam u prethodnih porukama da napišem zašto je meni ova pjesma lijepa.
Pjesma je mogla biti napisana (prevedena) u dugom stihu, sporom ritmu koji je zgodan za plačljive ispovjesti, recimo ovako:
ovakvu ili sličnu pjesmu ne bih čitala više puta i ne bih je ovdje „postavila“.
Pesma slepca
Napisana kao zapovjest nekoga ko prihvata svoj usud ljudski i ide, ide, spotakne se...
Vi ne pišete o pjesmi.
Vaše tumačenje mi liči na gledanje u plećku. Mogla je tu biti bilo koja pjesma. Svejedno je. Pjesmu Pesma slepca
koristite kao medijum da bi meni i drugima (nismo sami ovdje) pričali o .... (Oprostite mi ako griješim)
Čitač plećki obično tada najviše govori o sebi.
:-? :(
ne ljuti se
kako nisi voljna da slušaš?
ja hoću da čitam još.
eto, to ti kažem
tako ja vidim pesme.
i ok. i tačno je sve što kažeš ,tehnički to jeste pesma, jeste komunikacija.naravno, stilski savršeno.
gledam sve
ali ovo za plećke ne razumem.
ne,neuu sad tu
nego ovu
.....
Gde je belutak
Na zemlju se nije vratio
Na nebo se nije popeo
Šta je s belutkom
Jesu li ga visine pojele
Je li se u pticu pretvorio
Eno belutka
Ostao je tvrdoglav u sebi
Ni na nebu ni na zemlji
V.P.
......
li-tai-pe.
reci.
zašto ovo, šta misliš?
ako te ne mrzi...
......
a.puškin.
eto, Maho.
pa ti vidi.
šta , ništa?
čekaj malo...
pa nisu pesnici tu zbog vas i malih raspoloženja
jednostavno je
ukoliko vidite bilo šta
ili se ne pravite da niste videli
ili
šta god
ko će vas pohvatati i zašto bi?
kukavice.
jedna.
nema
više pesme
kad
ne čuješ
čuješ li?
ne
reklo bi se.
ako
i
to je
sreća.
sebi
ne sećate se?
ne,naravno.
ima vremena
u drugom životu
samo lagano
tejk jor tajm.
kukavice
ne samo njoj.
totalni blues
ove večeri
jutra
smeju se.
takva je noć.
a kod vas
ima li nečega?
ah !
da
osim ćutanja
nema?
Ivan Jankovic
Norman, zahvalila bih se ja na poklonu, ali 25. i veći dio 26. juna nisam bila na forumu (niti na internetu uopšte) - taman
toliko da buket svene...
Poklon i za Vas:
Da, to jeste objašnjenje onog udjela truda. (Da iskoristim opet čudesnu formulu M. Cvetajeve o „udjelu truda i čuda“.)
Pozdrav :)
moj utisak je da se dobro zajebavao tj. da ga je smorio neki kritičar i on je uzeo da matematički prikaže pesmu isto kao što bi
bilo šta drugo moglo da se izrazi kroz jednačinu.
kažem, može i matematičar da bude pesnik ,i to dobar, ali može i neko ko nema pojma sa jednačinama.
nisam našao tamo na topiku prikaz njegovog života, bio je pustolov i ratnik, belosvetska lutalica.
nije ga držalo mesto, ne verujem da ga je okolina kapirala.
ali,ništa o onim tamo pesmama nisi rekla, može i tvojim rečima, može i knjiški.
zanima me.
naročito prvo.
ne treba poseban topik o Puškinu ili Popi ili Liju, reci ovde.
slušam.
čuješ li?
ih.
a.
:)
iha!
ma ne čuje se jebiga...
treba to pojačavati kume ! ...kumeee... pojačaj muziku
jaoooojoooo tooooo!
tako.
pevajte sami.
ne?
pišite vi slobodno
pesme.
a ja ako izdržim
neću da se igram
s
kravatom.
ni ne volim.
koju sad???
neku od J. Casha sa poslednjeg albuma.
čujete?
ne?
:(
8-)
pssstt!
i tišina je pesma
po sebi.
peva.
sve je samo....?
ha!
zna neko?
Paul Verlaine
OČEKUJUĆI VARVARE
Kavafis
NA MANSARDI
A onda na plafonu:
čovečanstvo što se smeška
pred fair playom,
upravo isceniranim.
Bilans:
nekoliko registrovanih smrti.
Omče zvučnih linija
u predgrađu pitanja:
Da li si sigurna?
Dragoslava Barzut
M. Crnjanski
Pedro Salinas
(Španija, 1892-1950)
IMALA SI DUŠU
Imala si dušu
svetlu, otvorenu,
tako da ne mogah
nikad u nju ući.
Pođoh prekim putem,
uskim bogazima
strmim i opasnim.
A duši je tvojoj
put vodio širok.
Spremih lestve vitke
- zidovi visoki,
mnih, prilaz joj brane -
ali duša tvoja
beše bez čuvara,
zida i ograda.
I potražih uska
vrata tvoje duše,
al' ih ne imaše,
budući da beše
sasvim otvorena.
Gde je počinjala?
Gde joj ishod beše?
I ostah zauvek
sedeć na nejasnom
pragu tvoje duše.
RIJEKA I MORE
Vesna Parun
PEŠČANIK
Dospeh na:
bespočetno polje tmine
po kom svetleše svud
bela, moja plastična krila
Gde huktaše objašnjenja....
Dobro:
Ti, koja stvaraš a nestvorena si...
D.B.
[ch1032].[ch1042]. [ch1043][ch1077][ch1090][ch1077]
[ch1052][ch1048][ch1034][ch1054][ch1053] II
U prolaznosti
(Autor nepoznat)
Meni se čini da je ovo prigodan početak, u pitanju je jedno potpuno autentično raspoloženje. Mladi hrvatski pesnik koji nije
hteo da se potpiše.
No. 1
ZVEZDOZNANČEVA OSTAVŠTINA
Ostale su za njim njegove reči
Lepše nego svet
Niko ne sme u njih da se zagleda
Vasko Popa
.
Zapis na pragu
Tin Ujević
Sreća
Ivica
NAPON
Jovan Dučić
Dobra ti je pesma.
PRE IGRE
Ko se ne razbije u paramparčad
Ko ostane čitav i čitav ustane
Taj igra
Vasko Popa
GENIJALNO
sve je stalno
genijalno
duž ozonskih
padavica
spasite me
iz sveg glasa
zapovedam
tužnu moru
dok zagledam
sam i jedan
preskačući
zelenkaste procesore
šljapkajući -
- divno more;
zapovedam
svi idite
dok ja stojim /
spust se plavi
mojoj glavi
u bleskastoj
topovnjači
sve se cepka
pecka recka...
; a ti njači.
plaču deca.....
++++++++++++++++++
+++++++++++++++++++
zveri trče
, krokodili.
svi su sa mnom
stoj
ne idi
i vraćaj se! / -
- / jer crvena daska
u mrkom prelivu
sjaji se od sreće
-----------------------------
JAGNJE
Presvetli,
ja vjekovžja u pamjat
i hristijanijah
i duče
imah
i tela
robskogja,
i opipah dno
svejedno lice sudbine
i gledah
duše na dlanu
obesti i pravednosti
u loncu krvi ključale
pomahnitale
i pevah:
,, Gospode,
sviraju noćas tako moćno
trube gneva malo je,
za ovu noć
i moć dželata
i nesan''.
Balada o Stojkovićima
Ljubomir Simović
TEKU REKE
Dušan Matić
Dušan Matić
METASTROFE
Ali,
da bismo bili učesnici moramo s vodičem,
u onom što se desilo,
dinamičku sliku svojih pretpostavki da proverimo.
Jadna stihijo!
Da izvršimo propisano,
da dovršimo ili otpočnemo izmenjeni projekt.
Bilo bi isuviše razumno biti žrtva predviđenog odvijanja, jer prošlost je nagomilana,
počev od spomen trga pa nadalje ka reci i mostovima,
sve preko i niže do blatnih udžerica i tržnica udno zidina,
gde u rano jutro i kasnije bednici izvikuju cene,
a starci bolesni prebiraju sasušeno bilje.
nepoznati autor
p. s.
…kada svi govore, reči su samo kamenje koje se kotrlja, pomislio sam, šljunak u vodi…
Volim
Brodovi i -
oni u luke se sliše.
Vozovi - na stanicu teraju i oni.
A mene ka tebi nešto tim više -
jer volim -
vuče i goni.
Puškinov vitez u podrum se skriva,
cicija u svome novcu da uživa.
Tako ti se vraćam
ja, draga, predano
Moje je to srce,
s divljenjem ga gledam.
i gar
sa sebe spira, brije se i mije.
Tako i ja,
tebi vraćajuci se,
zar
ne odlazim kući,
zar nije?!
Konačnoj se vraćamo meti.
Smrtne zemaljsko naručju veže
Tako
tek što rastanemo se
ja i ti,
nepokolebljivo ti
težim.
Vladimir Majakovski
OPERETA
Nikada
Eto
Govorim svoju prošlost čupanu iz mojih
bezbrojnih tela
Eto
Sva crna proleća zrače oko mene
Proleća ili zanos, ili nedovršeni zagrljaj
Besa
Idi
Krvi su podmuklije od svake odsanjane noći
Nad ovim raspadanjem lutaju sanjiva zverstva
Uglavnom ništa
Uglavnom ništa
Zaspati, gušeći se
Da bih briznuo mesto svoje krvi
Nikada, nikada
Dosta
Dosta
To je detinjstvo kada u praznično jutro, u gnusnoj čistoti novog odela i istresenih soba čekam da čestitam
svojoj majci
( svojoj majci sada zabranjenoj ženi);
To je na kuplerajskoj postelji dok čekam kurvu koja toči u dvorištu vodu za lavore;
To je onoga dana kada sam bezrazložno zasuzio u nekom tramvaju;
To je u bljutavoj srdačnosti pijanstva kada ljubim svoje prijatelje ili mošda nekad plačem;
To je dok tučem jednu ženu da joj ne bih priznao da je možda volim.
To je dok svakodnevno, potajno, ali neumitno očekujem nešto.
Očekujem-sanjam
Bunim se-čekam
Đorđe Jovanović
2.
Ezra Paund
REDA RADI
(…)
Recite
Dragi gospodine ja sam ti si on je mi smo vi ste
(…)
Moni de Buli
NEMENIKUĆE
4.
Aleksandar Vučo
V. B. JEJTS
p.s. Inisfiri, - Malo ostrvo na Lak Gilu, u Slajgou ( Irska); Ustaću i otići, otići na Inisfiri, - Odjek novozavetnog Ustaću i idem
idem ocu svojem, Jevanđelje po Luci, XV, 18.
Oh vodice ladjahna
Ao momo mladjahna!
Da l mi nije odsudno
Plivat vavek uzvodno?
S. M. Sarajlija
SPAVAŠ LI U TELU
Lišće u smrti
Četvrtast prozor urezan urezan u crnom oklopu noći
O noćna! Svojim snom spuštenim na talase
Mezimče noći u bespredmetnom plaštu zvezdanog dna
Padaš, lelujav ladolež ljubavi
U strmoj niziji snevanja
Marko Ristić
Ne daj se Ines
Ne daj se Ines
Ne daj se godinama moja Ines
drukčijim pokretima i navikama
Jer još ti je soba topla
prijatan raspored i rijetki predmeti
Imala si vise ukusa od mene
Tvoja soba divota
Gazdarica ti je u bolnici
Uvijek si se razlikovala
po boji papira svojih pisama, po poklonima
Pratila me sljednjeg jutra oko devet do stanice
I ruši se zeleni autobus tjeran jesenjim vjetrom
kao list niz jednu beogradsku padinu
U večernjem sam odijelu i opkoljen pogledima
Ne daj se mladosti moja, ne daj se Ines
Dugo je pripremano naše poznanstvo
I onda slucajno uz vruću rakiju
i sa svega nekoliko rečenica, loše prikrivena želja
tvoj je način gospođe i obrazi seljanke
prostakušo i plemkinjo moja
Pa tvoje grudi, krevet
i moja soba objesena u zraku kao narandza
kao narancdzasta svjetiljka nad zelenom i modrom vodom Zagreba
Proleterskih brigada 39 kod Prkovic
Pokisla ulica od prozora dalje i šum predvečernjih tramvaja
Lijepi trenuci nostalgije, ljubavi i siromaštva
Upotreba zajednicke kupaonice
I "Molim Vas, ako netko traži"
Ne daj se Ines
Evo me ustajem tek da okrenem ploču
Da li je to nepristojno u ovakvom času
Mozart Requiem Agnus Dei
Meni je ipak najdraži početak
Raspolazem s još milion nježnih
i bezobraznih podataka naše mladosti
koja nas pred vlastitim očima vara, i krade, i napušta
Ne daj se Ines
Arsen Dedić
Matija Bećković
POČETAK I KRAJ
A,
koji uplakan,
roždenijem nije bio?
Neko i nije.
I,
koji:
u samrt
u čerez
u ostrah
sebe ne usnio?
Nekoji nije.
I,
nikoji
i
ničiji
grej,
doli
uzdah.
Turpituda
1.
(...)
M.R.
Iz bistrog zraka
kada utesna rosa
na zemlju vec pada,
nevidljivo i necujno,
- laku obucu jer nosi
ta rosa, tesiteljska, poput blagih uteha-
secas li se onda, secas, plameno srce,
kako si negda zedno bilo
nebesnih suza i rosnih kapi,
kako si zedjalo, umorno i sprzeno,
dok su po zutim stazama travnim
opaki zraci sunca u sutonu
vitlali oko tebe kroz crno drvece,
jarki zraci, zaslepljujuci, zlokobni.
- Ti zenik istine? - rugali su se.
Ne! Ti si samo pesnik,
zverka, lukava, grabljiva, pritvorna,
osudjena da vara,
???
Friedrich Nietzche
J. Dučić
p.s. doduše, odlomak iz eseja, ali, po mom skromnom mišljenju, mnogo više od toga, te ga ovde postujem…
HIMNA VEKOVA
Neumornu.
prep.spigo
II
III
Blede blagoslavi.
Tonu darovi u danima i moru;
Ginu ožiljci rana i milovanja
za uvek!
A iznad mene i neba i mora
jedino ime, cilj i znak i snaga:
žeđ moja beskrajna i sveta.
IV
Da li znate kako je
svu noć slušati romor o prozore
i ne moći usniti?
Ivo Andrić
Milorad Pavić
(1971)
...
THE END
SAN PRVI
Lebdim
Grumen magle
Nad mutnom rekom
Ako je dotaknem
Izgubiću belinu
Ako uzletim
Rastopiću se u atome
Bivstvujem u nedoumici
Izmaglica sam
Svetlost me
Razotkriva bolno
Tama lažljivo krije
(ali…
ni tvoje me videti
neće oko)
Kotrljam se
Busen magle
Pod spuštenim nebom
Mirujem
Između vazduha i vode
Čekam
Ponovno stvaranje
PRVA MEĐUIGRA
U mirovanju
Sanjam
Prošlost
Mrvim u zaborav
Dao si boju
Bezimenoj tvari
Izvukavši je iz
Bezdana.
Postajem lakša
Od vazduha.
Pročišćeno vatrom
Raznosi vetar.
Dodao si zvuk
Tišini
Uobličivši ga
Iz ništavila.
Uzdignuto
Lebdi nad vodama
Pročišćeno vodom
Upija zemlja.
U mirovanju
Čekam promenu.
SAN DRUGI
Toplota me osvešćuje
Izvlačim se
Iz sažetka sebe
Opijam se
Do ushićenosti rasta
Bacam se
U beskraj svetlosti
Bivam razapeta
U deliću večnosti
Vezana sopstvenim početkom
Urušavam se
U hladni mrak
Zatvorena tamom
Mirujem (zaključana)
Čekam
Ponovno stvaranje.
DRUGA MEĐUIGRA
Rasecam mrak
U njemu čaura
Odvajam niti
Začete svetlosti
Pletem mrežu
Potapam je
U dubinu tame
Lovim strpljivo
Nove iskre nižem
Kao mamce
U tišini
Čekam sivu
Promena
U večnosti kruga.
SAN TREĆI
Budi me ritam
Nečiji život
Pulsira oko mene
Hrani me
Zgužvana
Oko sopstvenog početka
Plutam u snovima
Iz zgusnute toplote
Prigušenog zvuka
Vrišteći
Izranjam
U nepostojanu hladnoću buke
Slutnjom privučena izvoru
Očekujem saznanje
Izrastajući
Čeznem za uzdizanjem
Povratak zatvara krug
U samoći zaborava
Čekam
Ponovno stvaranje
S.Stefanović
Jova Ilić
KAMENA USPAVANKA
Stevan Raičković
istim tragom -
ah, trave, rijeka, kamen, stablo,
šutljiva pratnja osamljenika i čudaka,
velika, dobra bića
što progovore
samo kad zašute ljudi.
Ivan Minatti
Novogodisnja
molitva
Molim
Te,
Gospode,
Svemoguci
Boze,
koji sve
znas,
sve
mozes,
daj
svakom
ljudskom
bicu
sta
mu
treba,
kad
i
gdje
mu
treba.
Palimpest
Na kažiprstu svećnjak,
na malom zvekir što nosim!
Ko bezgramotni psalt u atoske sam zvuke,
u senku zazidan svoju, u ime,
Što stari sa mnom da bi me s Dunava zveri
poznale pod njime
I onda kada u snu na nogama osetim bosim
da stvari presvlače senke.
M. P.
Attar, to prove that saintship may be found in woman as naturally as in a man, says:
The holy prophets have laid it down that 'God does not look upon your outward forms'. It is not the outward form
that matters, but the inner purpose of the heart, as the Prophet said, 'The people are assembled (on the day of
Judgement) according to the purposes of their hearts' … So also Abbas of Tus said that when on the Day of
Resurrection the summons goes forth, 'O men', the first person to set foot in that class of men (i.e. those who are the
enter Paradise) will be Mary, upon whom be peace… The true explanation of this fact (that women count for as
much as men among the saints) is that wherever these people, the Sufis, are, they have no separate existence in the
Unity of God. In the Unity, what remains of the existence of 'I' or 'thou'? So how can 'man' or 'women' continue to
be? So too, Abu Ali Farmadhi said, 'Prophecy is the essence, the very being of power and sublimity. Superiority and
inferiority do not exist in it. Undoubtedly saintship is of the same type'.
So the title of saint was bestowed upon women equally with men, and since Islam has no order of priesthood and no
priestly caste, there was nothing to prevent a woman from reaching the highest religious rank in the hierarchy of
Muslim saints. Some theologians even name the Lady Fatima daughter of the Prophet, as the first Qutb or spiritual
head of the Sufi fellowship. Below the Qutb were four 'Awtad', from whose ranks his success was chosen, and
below them, in the next rank of the hierarchy, were forty 'Abdal' or Substitutes, who are described as being the pivot
of the world and the foundation and support of the affairs of men. Jami relates how someone was asked, 'How may
are the Abdal'? and he answered, 'Forty souls', and when asked why he did not say 'Forty men', his reply was, 'There
have been women among them'. The biographies of the Muslim saints, such as tose compiled by Abu Nu'aym, Farid
al-Din Attar, Ibn al-Jawzi, Jami and Ibn Khallikan and many others, are full of the mention of women Sufis, their
saintly lives, their good deeds, and their miracles. The influence which these women saints exercised both during
their lives and after their deaths, is perhaps best proved by the fact that Muslim theologians, opposed to the Sufi
movement, denounce also these women saints and the worship known to be given to them.
The high position attained by the women Sufis is attested further by the fact that the Sufis themselves give to a
woman the first place among the earliest Muhammadan mystics and have chosen her to be the representative of the
first development of mysticism in Islam.
This was the saintly Rabi'a, a freedwoman of the Al-Atik, a tribe of Qays b. Adi, from which she was known as al-
Adawiyya or al-Qaysiyya, and also as al-Basriyya, from her birth-place: of whom a modern writer says 'Rabi'a is
the saint par excellence of Sunnite hagiography'. Her biographer Attar speaks of her as
That one set apart in the seclusion of holiness, that woman veiled with the veil of religious sincerity, that one on fire
with love and longing, that one enamoured of the desire to approach her Lord and be consumed in His glory, that
woman who lost herself in union with the Divine, that one accepted by men as a second spotless Mary - Rabi'a al-
Adawiyya, may God have mercy upon her. If anyone were to say, 'Why have you made mention of her in the class
of men?', I should say … God does not look upon the outward forms… if it is allowable to accept two thirds of our
faith form Aisha the trustworthy, it is also allowable to accept religious benefit from one of her handmaids (i.e.
Rabi'a). when a woman walks in the way of God like a man, she cannot be called a woman'.
Rabi'a al-Adawiyya al Qaysiyya of Basra, was at the head of the women disciples and the chief of the women
ascetics, of those who observed the sacred law, who were God-fearing and zealous… and she was one of those who
were pre-eminent and experience in grace and goodness.
He gives the names of several well-known women saints and goes onto say, 'She was the most famous among them,
of great devotion and conspicuous in worship, and perfect in purity and asceticism'.
Unfortunately there is no writer very near her own time to give us her biography, and of an account of her early life
we can find material only in the Memoir of the Saints of Attar, already mentioned, who lived more than four
hundred years after Rabi'a. Much of what he tells of her must be regarded as purely legendary. Yet though the
legends which surrounds Rabi'a's name may not, and in many cases certainly do not, correspond to historic facts, at
least they give some idea of her personality and shew the estimation in which she was held by those who lived after
her and had heard of her fame.
She was born probably about A.H. 95 or 99 (=A.D. 717) in Basra, where she spent the greater part of her life.
Born in the poorest of homes, according to Attar (though a modern writer says she belonged to one of the noble
families of Basra), miraculous events were reputed to have taken place even at the time of her birth. Attar tells us
that on that on the night of her birth there was no oil on the house, no lamp nor swaddling clothes in which to rap
the newborn child. Her father already had three daughters, and so she was called Rabi'a (= the fourth). The mother
asked her husband to go and ask for oil for the lamp from a neighbour, but he had made a vow that he would never
ask anything of a creature (i.e. as a true Sufi he would depend only upon God to supply his needs), and so he came
back without it. Having fallen asleep in great distress at the lack of provision for the child, he dreamt that the
Prophet Muhammad appeared to him in his sleep and said, 'Do not be sorrowful, for this daughter who is born is a
great saint, whose intercession will be desired by seventy thousand of my community'. The Prophet said further:
To-morrow send a letter to Isa Zadhan, Amir of Basra, reminding him that every night he is wont to pray one
hundred prayers to me and on Friday night four hundred, but this Friday night he has neglected me, and as a
penance (tell him) that he must give you four hundred dinars, lawfully acquired.
Rabi'a's father awoke, weeping: he rose up, wrote the letter as directed and sent it to the Amir through the latter's
chamberlain. The Amir, when he had read the letter said:
"Give two thousand dinars to the poor as a thank-offering, because the prophet had me in mi, and four hundred
dinars to that Shaykh and say to him that I desire that he should come before me that I may see him, but it is not
fitting that such a person as he is should come to me, but I will come and rub my beard on his threshold".
But in spite of this event of good augury, Attar elated that misfortunes fell upon the family, and when Rabi'a was a
little older her mother and father died and she was left an orphan. A famine occurred in Basra and the sisters were
scattered. One day when Rabi'a was walking abroad, and evil-minded man saw her and seized upon her and sold her
as a slave for six dirhams and the man ho bought her made her work hard. One day a stranger (one who might not
look at her unveiled) approached her. Rabi'a fled to avoid him and slipped on the road and dislocated her writs. She
bowed her faced in the dust, and said, 'O Lord, I am a stranger an without mother or father, an orphan and a slave
and I have fallen into bondage and my writs is injured, (yet) I am not grieved by this, only (I desire) to satisfy Thee.
I would fain know if Thou art satisfied (with me) or not'. She heard of voice saying, 'Be not sorrowful, fir on the day
of Resurrection they rank shall be such that those who are nearest to God in Heaven shall envy thee'.
After this Rabi'a returned to her master's house and continually fasted in the daytime and carried out her appointed
tasks and in the service of God she was standing on her feet till the day. One night her master awoke from sleep and
looked down through a window of the house and saw Rabi'a, whose head was bowed in worship, and she was
saying, 'O my Lord, Thou knowest that the desire of my heart is to obey Thee, and that ht e light of my eye is in the
service of Thy court. If the matter rested with me, I should not cease for one hour from Thy service, but Thou hast
made me subject to a creature'. While she was still praying, he saw a lap above her had, suspended without a chain,
and the whole house was illuminated by the rays from that light. This enveloping radiance or sakina (derived from
the Hebrew Shekina = the cloud of glory indicating the presence of God) of the Muslim saint, corresponding to the
halo of the Christian saint, it frequently mentioned in the biographies of the Sufis.
Rabi'a's master, when he saw that strange sight, was afraid and rose up and returned to his own place and sat
pondering until day came. When the day dawned, he called Rabi'a and spoke kindly to her and set her free. Rabi'a
asked for leave to go away; so he gave her leave, and she left that place and journeyed into the desert. Afterwards
she let the desert and obtained for herself a cell and for a time was engaged in devotional worship there. According
to one account, Rabi'a at first followed the calling of a flute player, which would be consistent with a state of
slavery. Then she became concerted and built a place of retreat, where she occupied herself with works of piety.
Among other stories related of this period of her life is one telling how she purposed performing the pilgrimage to
Mekkah and set her face towards the desert; she had an ass with her to carry her baggage', and in the heart of the
desert the ass died. Some people (in the caravan) said to her, 'Let us carry thy baggage'. She said,' Go on your way,
for I am not dependent upon you for (for help)', i.e. she placed her trust in God and not in His creatures.
So the people went on and Rabi'a remained alone, and bowing her had, she said, 'O my God, do kings deal thus with
a woman, a stranger and weak? Thou art calling me to Thine own house (the Ka'ba), but in the midst of the way
Thou hast suffered mine ass to die and Thou hast left me alone in the desert'.
She had hardly completed her prayer, when the ass stirred got up. Rabi'a put her baggage on it and went on her way.
The narrator of this story said that some time afterwards he saw that same little ass being sold in the bazaar.
Another story tells us how she want into the desert for a few days and prayed, 'O my Lord, my heart is perpelexed,
whither shall I go? I am not but a clod or earth and that house (the Ka'ba) in only a stone to me. Shew Thyself (to
me) in this very place'. So she prayed until God Most High, without any medium, spoke directly within her heart,
saying 'O Rabi'a… when Moses desired to see My Face, I cast a few particles of My Glory upon the mountain
(Sinai) and it was rent into forty pieces. Be content here with My Name'.
It is told how another time she was on her way to Makkah, and when half-way there she saw the Ka'ba coming to
meet her and she said, 'It is the Lord of the house whom I need, what have I to do with the house? I need to meet
with Him Who said, 'Whose approaches Me by a span's length I will approach him by the length of a cubit.' The
Ka'ba which I see has no power over me; what joy does the beauty of the Ka'ba bring to me?'
In connection with this legend, which indicates how highly favoured by God Rabi'a was, in the eyese o her
biographers, it is related that Ibrahim b. Adham spent fourteen yars making his way to the Ka'ba, because in every
place of prayer her performed two raka's, and at last when he arrived at the Ka'ba, he did not see it.
He said, 'Alas, what has happened? It maybe that some injure has overtaken my eyes'. An unseen voice said, 'No
harm has befallen your eyes, but the Ka'ba has gone to meet a woman, who is approaching this place'. Ibrahim was
seized with jealousy, and said, 'O indeed, who is this?' He ran saw Rabi'a arriving and the Ka'ba was back in its own
place when Ibrahim saw that, he said, 'O Rabi'a, what is this disturbance and trouble and burden which thou hast
brought into the world?' She said, 'I have not brought disturbance intot he world, it is you who have disturbed the
world, because you delayed fourtenen years in arriving at the Ka'ba'. He said, 'Yes I have spent fourteen years in
crossing the desert (because I was engaged) in prayer'. Rabi'a said, 'You traversed it in ritual prayer (namaz) but
with personal supplication (niyaz). Then, having performed the pilgrimage, she returned to Basra and occupied
herself with works of devotion.
For these early years only legends are available, but they give us a clear idea of a woman renouncing this world and
it attractions and giving up her life to the service of God, the first step on the mystic Way to be trodden by the Sufi
saint.
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
Home Page
Books on Rumi
Rubaiyat of Rumi
Bibliography
Works of Rumi
The Rubaiyat of Jalal Al-Din Rumi
Rumi's Poetry
Select translations into English Verse' by A.J. Arberry, 1949.
–
Events in UK
™
Events List
Daily Poem Time bringeth swift to end
Daily Quotes The rout men keep;
Discussion Forum Death's wolf is nigh to rend
Music These silly sheep.
Persian with Rumi See, how in pride they go
Sufism With lifted head,
Till Fate with a sudden blow
– Smiteth them dead.
Reflections ™
Acknowledgements
Thou who lovest, life a crow,
Search Winter's chill and winter's snow,
Contact Ever exiled from the vale's
Roses red, and nightingales:
Pick Language Take this moment to thy heart!
When the moment shall depart,
Long thou 'lt seek it as it flies
With a hundred lamps and eyes.
Suddenly in my bosom
A star shone clear and bright;
All the suns of heaven
Vanished in that star's light.
Sighs a hundredfold
From my heart arise;
My heart, dark and cold,
Flames with my sighs.
Happy was I
In the pearl's heart to lie;
Till, lashed by life's hurricane,
Life a tossed wave I ran.
FURUZANFAR #77
FURUZANFAR #116
FURUZANFAR #630
™
The sufi opens his hands to the universe
and gives away each instant, free.
Unlike someone who begs on the street for money to survive,
a dervish begss to give you his life.
FURUZANFAR #686
FURUZANFAR #1082
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion
–
Events in UK Yunus Emre (d. 1320?), called "the greatest folk poet in Islam" (Talat Sait Halman), was an unlettered Turkish
Events List shepherd who sang mystical songs which are still popular today. He was the first of a whole tradition of Turkish Sufi
Daily Poem troubadors who sang of the Divine Presence, the Beloved, the Friend. His songs/poems convey a profound yet earthy
Daily Quotes spirituality. His subject is the Heart, the point of awareness where God is realized in us. "I've come to build some
Discussion Forum hearts," Yunus sings.
Music
Persian with Rumi
Sufism
—
–
To be in love with love with love is to gain a soul,
Reflections to sit on the throne of hearts.
Acknowledgements
Search To love the world is to be afflicted.
Contact Later the secrets start to make sense.
Soul of my soul,
Without You I have no work to do.
If You are absent from Paradise,
I don't need to go there.
If I look, all I see is You.
If I speak, I speak of You.
Three is no better prey
than You whom I secretly watch.
Because I forgot myself,
because I went to You,
in any conversation, in every state,
I haven't got a moment's rest.
You can kill me seventy times,
and like St. George, I'll resurrect,
and crawl back unashamed.
1
Mansur did not speak idly of Unity.
He was not kidding when he said, "I am Truth."
Home Page | Life of Rumi | Masnavi | Bibliography | Books on Rumi | Discourses | Divani Shams | Daily Poem | Sufism
Reflections | Contact Us | Rumi Links | Glossary | Rubaiyat | Poetry | Love Poems | Search |Life & Death | Poems of Passion