わ 7 な仇 7 れ c ⅱ 0 〃 Khan fl 、 om the East. Rumi's life and spirit were seared from the West and the MongoI armies ( ) 「 Genghis decadence and from without by Christian invaders was menaced from within by political and religious of chaotic violence and turmoil. The Seljuk Empire epoch Rumi was int() was, ours, one like his son. him tO have been a passionate and exalted mystic, Scholars. " What little survives of his writings shows sionary, called by his contemporaries ・ 'The Sultan of ated) was a famous theologian, Sufi master, and ⅵー His father, Bahaduddin VaIad (whom Rumi vener- first caliph after Muhammad's death. the companions of the Prophet Nluhammad, and the who traced their lineage back to to Abu Bakr, one of distinguished one Of jurists and religious scholars where he eventually settled. His family was a highly rived from 。、 Rum, ' the region ( ) 「 Anatolia, in Turkey, Rumi's real name was Jalåluddin. 、、 Rumi" is de- drama of the soul's journey to God. explored all ( ) 「 the aspects 0f the extreme, gorgeous Rumi, in his astonishingly rich and complex oeuvre, human character and of the play of Good and Evil, so for, just as Shakespeare explored all the nuances 0f could, in fact, be called the Shakespeare ( ) 「 mystics, extravagant literary gift 0f a Shakespeare. Rumi grandeur and vision of a Christ or Buddha, and the philosophical interest 0f a Plat0, the emotional

XII 、 [J 社 ro れ c ⅱ 0 〃 successor. Ah ℃ ady his brilliance and spiritual depth had made him preeminent ⅲ his world. He was only twenty-four years ( ) 旧 . Rumi's first teacher ofthe path was an old disciple of his father's named Muhaqqiq Tirmidhi. Rumi studied with him for nine years, during which he again went on his travels. After seven years Of teach- ing and studying ⅲ Syria, Rumi returned t0 Konya with a formidable array 0f spiritual and intellectual skills and became a famous teacher ofjurisprudence and canonical law, as well as a spiritual director Wh() soon amassed a vast following. By 1244 , wrote his son Sultan Valad ⅲ立 c 尾ハ協司 , Rumi had ten thousand disciples. F()I& all hiS achievement, however, t() have been inwardly dissatisfied. Sultan Valad tells us that during this period, his father used t0 pray con- stantly t0 meet one 0f G0d's hidden saints and be transformed by him. His prayer was tO be answered. Toward the end of 1244 , probably ⅲ late November or early December, Rumi met the man whO was tO become his soul's beloved and transfigure his life, Shams of 物 br レ . Later, Rumi described the meaning of this all-transforming encounter: ー was raw, then ー was cooked, then ー was ash. " ln one of his odes, Rumi writes ( ) 「 Shams: ー have seen the king with a face ( ) 「 Glory, He who is the eye and the sun of heaven,

わ 7 打仇 7 れ c ⅱ 0 〃 the mysteries Of the SOLII. A massive transformation of Rumi's heart and whole being now began to take place in a transmission from Shams's heart tO hiS. Shams knew he had very little time and that Rumi had tO be utterly remade so that the revelations he was destined tO transmit WOLlld be potent in him. Many ⅲ Konya became increasingly jealous Shams's infILlenee ()IÄ their teacher: ShamS was forced to flee Konya and travel to Damascus. De- stroyed by grief, Rumi fell sick and asked his son, SuItan VaIad, to go to Syria and bring Shams back. Shams returned, but with his return, the jealousy and hatred of the disciples boiled over again and be- came more menacing. on the evening ()f December 3 , に 44 , Shams and Rumi were sitting in Rumi's house. There was a knock at the door. Shams spoke this verse from the Qur an: "The sun and the moon have their predetermined WhiCh can deter. " Shams rose calmly, went out to the night, and was never seen again. ・ was almost certainly mur- dered by a group of disciples, which may have in- cluded Rumi's oldest son. For several years, Rumi continued to hope desper- ately that Shams was still alive. Twice, in an agony of longing and grief, he went t0 Damascus t0 try and find Shams, astounding everyone by the torrent of mystical poetry that now gushed from him. He had been an intellectual and a scholar. Mystic passion and agony now transformed him intO a poet.

XVI わ 7 な 0 リ c ⅱ 0 〃 was during Rumi S second ViSit tO Damascus that the ultimate mystery of Shams's and Rumi's mysticallove affair started t0 unfold ⅲ him. This is how Sultan Valad, ⅲ Secret Ⅵ / わ , describes what happened to his father in those days: He didn't see Shams ofTabr レ in Syria. He saw him in himself, clear as the moon. He said 、 Although I am far from you physically, without b0dy or soul, we are one sin- I am him, he is me, O seeker. gle light. Through loving the eternal beloved ⅲ Shams, Rumi had been transformed into love itself: Shams now lived within him. This astounding and healing revelation steadied Rumi. His life grew calmer and he was able tO make the very difficult inner transition from being an agon レ ed and impassioned mystic tO becoming one Of those rare beings like Jesus or the Buddha whose integral realization continues tO haunt and instruct all seekers. During the next twenty years, Rumi was alSO tO meet tWO Other "heart-friends," in Zarkubi and Husamuddin Chelebi, who would help him deepen his knowledge of divine human love and accompany him ()IÄ hiS journey int() universal sagedom, WhiCh unfolded until and beyond his death. N()W achieved spiritual master, Rumi went on living in Konya, collecting around him disciples 0f all kind and classes, writing his mystical masterpiece, the M 襯ん ta ルれ and living a life of awe-inspiring beauty truth, and humility, which led him to win the

わ行 ro 〃 c ⅱ 0 〃 XI early on by this turmoil. At the age of twelve, in に円 , he was forced to flee Balkh with his father, who was being attacked by religious enemies and who foresaw the taking of the city by the MongoIs, which would occur a year later. For a decade, Rumi and his family wandered all over Asia Minor and Arabia. They are said to have made the pilgrimage to Mecca and to have stopped on the way at Nishapur, in central lran, where the young Rumi met the great Persian mystic Attar, au- thor of 77 肥 Co す尾〃 ce 可 e Birds, who said him, "This boy will open a gate in the heart oflove and throw a flame into the heart of all mystic lovers. Later in his travels, Rumi also went to Damascus, where he met lbn Arabi, the greatest Sufi philoso- pher and metaphysician of his age. The legend goes that when lbn Arabi saw Rumi wall く ing behind his fa- ther, he exclaimed, GIory be to God, an ocean is walking behind alake. " At eighteen, Rumi married Gavher-Kathoum, the beautiful daughter of Hodja Charifod, a grandee of Samarkand, and fathered two sons with her. After stays in Laranda andArzanian, inf\rmenia, fa- ther was invited, in に 29 , by AIaudin Kaykobad, the sultan of Konya ⅲ southern Turkey, to go and live there. The sultan built a college for him ⅲ Konya, where he taught for two years, until his death in 1231. lmmediately afterward, Rumi was chosen to be his

わ社 r 仇 7 れ c 行 0 〃 XIII He who is the companion and healer of all beings, He who is the soul and the universe that births SOLIIS. Shams of Tabr レ , a strange wild man, a hermit and a wanderer, was in hiS sixties When he and Rumi met. His ferocious, often scornful temperament had made him many enemies. Legend has it that Shams had prayed for years t0 meet someone who could stand the grandeur and uncompromising intensity Of hiS presence and receive the fLlll transmission 0 「 everything Divine Love had taught him. One day, it is said, God spoke to him and asked him what he would give in exchange. Shams offered Him his life. Then God to 旧 him to go to Konya, where he would meet the mystic beloved destined for him, Jalaluddin, the son of Bahaduddin of Balkh. As to how Rumi and Shams actually encountered each Other, no one is really sure. ln my opinion, the loveliest of all the many versions is that Shams ac- costed Rumi as he was riding a donkey through the streets of Konya, followed by a horde of disciples. Shams challenged Rumi: "Who was the greatest of all mystics, Bayazid [a Sufi prophet] or Muhammad?" 'That is a bizarre question, considering that Muhammad was beyond all prophets," Rumi replied. Shams then said, "So what then did Muhammad mean when he told God, 'I didn't know you as I

ャ宀 ELMINSKI 引 6.95 ( C 明ロ $ ち .9 引 T H E R U M I C O L L E C T I O N JELÅI. UDDIN RUMI ( 1207 ー 1273 ) was not only a poet, mystic, and the founder of a Sufi order, he was a man of profound insight intO the nature Of human exlstence and possibly the greatest mystical poet of any age ・ KABIR HELMINSKI IS a master Of the Mevlevi Order founded by Rumi. He is the author of The K ″ 0 Ⅲ / Heart as well as the translator Of numerous books Of Suf1 literature, especially Rumi. Helminski is largely responsible for making Rumi the most widely read poet Of our time. S I F T E R ( ) F D U S T Suppose you know the definitions of 浦 substances and their products, what good is this tO you? Know the true definition ofyourself. That is essential. Then, when you know your own definition, flee 佇 ( ) m it, that you may attaln tO the One whO cannot be defined, ( ) sifter ofthe dust. Rum1's poems are beloved for their touch- ing perceptions 0f humanity and the Divine. Here IS a rich introduction tO the work of the great mystical poet, featuring leading literary translations Of his verse. Translators include: Coleman Barks, Robert Bly, Andrew Harvey, Kabir Helminski, Camille Helminski, DanieI Liebert, and Peter Lamborn 嶬 [ilson. TO display the major themes 0f Rumi's work, each 0f the eighteen chapters in this anthology are arranged topically, such as "The lnner Work," "The Ego AnimaI," "Passion for God," "Praise," and "Purity." Also contained here is a biography of Rumi by Andrew Harvey, as well as an introductory essay by Kabir HeIminski on the art of translating Rumi's work into English. 4 0 イ を 6 0 T H E R U ン 11 C 0 L L E C T 10 N —from 77 尾 Rumi C ( ) 〃 / ( ) 〃 SHAMBHALA PUBLICATIONS, INC. HORTICULTURAL HALL 300 MASSACHUSETTS AVENUE BOSTON, MASSACHUSETTS 02115 ルⅢル . 訪ロ川励ロ / ロ . co 川 SHAMBHALA B ( ) S T ( ) N & L 0 N D O N 石市 / わァ KABIR HELMINSKI Jacket art: Jelåluddin Rum1. Detail 伝 om a 17th—18th century Persian manuscript ⅲ the Staatsbibli0thek zu B erlin , B erlin, Germany. Used W1th permlssion of B ildarchiv Preussischer Kulturbesitz/Art Resource, N. Y 02005 ShambhaIa PubIications, lnc. Printed in Singapore ( 3 / 05 ) ISBN 1 ー 5 日ロヨロー己 51 ーし 9 7 8 1 5 9 0 3 0 2 5 1 4 L ー B R A R Y ◆ ◆ S H A M B H A L A 、日 A M B 日 A I. ,A ーヨ B R A R 、 -

わ 7 作仇 7 れ c 行 0 〃 XVII tender admiration of all the religious of Konya—Jews and Christians as well as Muslims. I remember one afternoon in PariS, flfteen years ago, sitting with the great lslamic scholar and transla- tor Eva de Vitray-Meyerovitch, and talking about Rumi. There was a single big red rose open on the table between us, and at a certain moment, the late sun fell on it and seemed to light it up from within. Eva stopped talking, pointed to the rose, and said, "ln Rumi, the full rose of the human divine opened. He achieved maturity and greatness in every conceivable way—・ as a father, as a husband, as a supreme spiritual teacher and inventor Of wonderful new spiritual forms and structures, and as the greatest of all mystic poets. He gave a sign tO us all forever Ofwhat is possi- ble in a life surrendered wholly to the light. ' The finalteaching ofa great spiritual being is in the way he or she dies. Rumi died with a sublime peace- fulness and confidence.ln the autumnal days of 1273 , Rumi started to fade away. Physicians found water ⅲ his side, but could not diagnose why he was so weak. When a friend came to visit him in his last illness and was praying for his recovery, Rumi recited: Why should I be unhappy? Each parcel of my being is in full bloom. Why should I not leave this pit? Haven t I got a solid rope?

XVII I わ社 rod 〃 c 行 0 れ I constructed a pigeon house for the pigeons 0f the soul. Oh, bird of my soul, fly away now For I possess a hundred fortified towers. On December 17, 1273 , at sunset, with the sky turning tO red flame, as if tO welcome him, Rumi died. 物 this day, Sufis celebrate this date as that of 'Shebi-Arus," Rumi's wedding night. Not long be- fore, Rumi had written in a letter to one of his disci- ples: 'When our guides and those who are cherished by us leave and disappear, they are not annihilated, they are like stars that vanish int0 the light 0f the sun 0f reality.

召れ 1 ⅲⅲ E 伝〃 XXIX meaning, whO knows the qualities of our sus- tainer! Tell me, was Nluhammad the greater ser- vant of God or Bayazid Bistami?" Rumi answered him: was in- comparably the greater—the greatest of all prophets and saints. ・ 'Then," responded Shams, "how is it that Muhammad said, 'We have not known Thee as Thou ought to be known,' whereas Bayazid said, Glory unto me. How great is my glory'? On hearing this question, he fainted. On re- covering hiS consciousness, t()Ok hiS ac- quaintance. Now, who fainted? And this story is mentioned to suggest that Rumi was a somewhat conventional man of religion before his meeting with Shams. And this encounter was supposed to have awakened Rumi to the realization that there is a unitive state beyond orthodox religion with which supposedly the Sufis, but not Muhammad, were acquainted. Actually, Rumi had already undergone extensive mystical training for years, culminating in three con- secutive forty-day fasts ⅲ which he lived on only a few crusts of barley bread and some water. He had already been pronounced perfect in his attainment of mystical knowledge. Well it turns out there are two versions of this story ⅲ the M の ta 印わ司ー , Ar 〃 , an early Nlevlevi text,