Masnavi of Rumi. Grief of the dead…

 

The prince of mankind (Mohammed SAWS) said truly that no one who has passed away from this world

Feels sorrow and regret for having died; nay, but he feels a hundred regrets for having missed the opportunity,

Saying to himself, “Why did I not make death my object- death which

Is the storehouse of all fortunes and riches,

And why, through seeing double, did I fasten my lifelong gaze upon

Those phantoms that that vanished at the fated hour?”

The grief of the dead is not on account of death; it is because they dwelt on the phenomenal form of existence.

And never perceived that all this foam is moved and fed by the Sea.

When the Sea has cast the foam-flake on the shore, go to the graveyard and behold them!

Say to them, “Where is your swirling onrush now?” and hear them answer

Mutely, “Ask this question of the Sea, not of us.”

How should the foam fly without the wave? How should

the dust rise to the zenith without the wind?

Since you have seen the dust, see the Wind; since you have seen

The foam, see the Ocean of Creative Energy.

Come, see it, for insight is the only thing in you that avails: the rest of you

Is a piece of fat and flesh, a woof and wrap (of bones and sinews).

Dissolve your whole body into Vision: become seeing, seeing, seeing!

One sight discerns but a yard or two of the road; another surveys the

Temporal and spiritual worlds and beholds the Face of their King.

 

A selection from Rumi. A beauty…

A beauty that all night long teaches love-tricks to Venus and the moon, Whose two eyes by their witchery seal up the two eyes of heaven. Look to your hearts! I, whate’er betide, O Moslems, Am so mingled with him that no heart is mingled with me. I was born of his love at the first, I gave him my heart at the last; When the fruit springs from the bough, on that bough it hangs. The tip of his curl is saying, “Ho! betake you to rope-dancing.” The cheek of his candle is saying, “Where is a moth that it may burn?” For the sake of dancing on that rope, O heart, make haste, become a hoop; Cast yourself on the flame, when his candle is lit. You will never more endure without the flame, when you have known the rapture of burning; If the water of life should come to you, it would not stir you from the flame.

 

Masnavi of Rumi. O heart, haste…

 O heart, haste thither, for God will shine upon you, And seem to you a sweet garden instead of a terror. He will infuse into your soul a new Soul, So as to fill you, like a goblet, with wine. Take up your abode in His Soul! Take up your abode in heaven, O bright full moon!

Like the heavenly Scribe, He will open your heart’s book
That He may reveal mysteries unto you.

 

Rumi. He is the first….

He is the first, He is the last, He is the outward, He is the inward; I know none other except “Ya Hu” [Yahweh] and “Ya man Hu” [“O He who is”]. I am intoxicated with Love’s cup, the two worlds have passed out of my ken; I have no business save carouse and revelry. If once in my life I spent a moment without you, From that time and from that hour I repent of my life. If once in this world I win a moment with you, I will trample on both worlds, I will dance in triumph for ever. O Shamsi Tabriz, I am so drunken in this world, That except of drunkenness and revelry I have no tale to tell.

 

 

Masnavi of Rumi. Tell me, gentle…

“Tell me, gentle traveler, thou
Who hast wandered far and wide,
Seen the sweetest roses blow,
And the brightest rivers glide;
Say, of all thine eyes have seen,
Which the fairest land has been?

“Lady, shall I tell thee where
Nature seems most blest and fair,
Far above all climes beside?—
‘Tis where those we love abide:
And that little spot is best
Which the loved one’s foot hath pressed.

“Though it be a fairy space,
Wide and spreading is the place;
Though ’twere but a barren mound,
‘Twould become enchanted ground.

“With thee yon sandy waste would seem
The margin of Al Cawthar’s stream;
And thou canst make a dungeon’s gloom
A bower where new-born roses bloom.”

 

 

Masnavi of Rumi. The end and object…

The end and object of all negation is to attain to subsequent affirmation, as the negation in the creed, “There is no God,” finds its complement and purpose in the affirmation “but God.” Just so the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but the One. The intoxication of Life and its pleasures and occupations veils the Truth from men’s eyes, and they ought to pass on to the spiritual intoxication which makes men beside themselves and lifts them to the beatific vision of eternal Truth.

 

Masnavi of Rumi. Tear not

Tear not thy plumage off, it can not be replaced;

Disfigure not thy face in wantonness, O fair one! That face which is bright as the forenoon sun— To disfigure it were a grievous sin. ‘Twere paganism to mar such a face as thine! The moon itself would weep to lose sight of it! Knowest  thou not the beauty of thine own face? Quit this temper that leads thee to war with thyself! It is the claws of thine own foolish thoughts That in spite wound the face of thy quiet soul. Know such thoughts to be claws fraught with poison. Which score deep wounds on the face of thy soul.