160 T 日 E R U M ー C ( ) L L E C TI O N lt is apparent tO the saint that the lion or tiger's form he is seeing is not Of this world but rather an imagi- nal" form, one that has been given shape: it is God revealing himself in a form exquisite beauty. Gar- dens, camels, houris, mansions, fOOd and drink l*()bes ()f honor, cities, houses, and various wonders are the same: the saint knows that none Of these is of this world, but God has made them visible by dressing them in form. He knows for certain that fear is from God, security is from God, and all serenity and beautifulthings are from G0d. Now, al- though the saint's 、、 fear" does not resemble ordinary fear, it can be glimpsed through ordinary fear. lt cannot be proven logically. The concept 0f every- thing's being from God is bestowed by G0d. Ⅱ・料 MA F は料 #II

Surre11der HEN A MAN ACKNOWLEDGES his se ハ rant- hOOd in relation tO GOd, he is aware of his act of being a servant. lt may be for God, but he still sees himself and his own act along with seeing God. He is not 、 vned ”・ someone iS drowned When there iS IÄ() motion or action, in Whom there iS no movement bLlt the movement Of the water. A lion chases a gazelle. The gazelle flees from the lion. There are two existences, the lion's and the gazelle's. When the lion catches the gazelle and the gazelle faints in fear under the lion's wrathful paw, then there remains only the lion's existence: the gazelle's being is obliterated. The saints' 'absorption is such that God causes them to fear Him with a fear different from the fear humans have Of lions, tigers, and tyrants. He reveals tO them that fear is from God, security is from God pleasure and ease are from GOd, and the necessities of day-to-day life are from God. 簡 the saints God appears in a particular, sensible form that can be seen with the eye, like that Of a lion, a tiger, or fire.

月肥 Step ⅲの P 帰 c い s Hindustan— nostalgia by night gives his recollection form; not just any scoundrel understands "Remember 召れげれ thou ' す is not a chain for just any troublemaker. But don't give up hope: become an elephant— or if not quite that, search out a transmutation. Look: the alchemists of the celestial spheres; listen: even now sounds come from the laboratory ofthe Stone as those architects Of the pattern Of Heaven take our affairs in hand. If you cannot dream of the musk-breasted ones Of Hindustan, if you are night-blind, still you can feel the touch, their touch, brush your perception; still you can feel green things springing always fresh from your mortal clay. Prince lbrahim ben Adham was one to whom ⅲ sleep the whole of the heart's Hindustan was once unveiled, Qur'an 33 : 41. す Qur'an 89 : 28.

M 夜℃ ) , as if they came from a warm heart. 207 sorceress can the manh()()d ()f a man. This little worm on the way can grow into a dragon. The 7 れ ( ト is a sea of calm deception until it roars. The 〃小 is a 日団 that radiates little heat. The 翫の is an ankle-deep river you drown in. The owner of a house knows when it was built while the spider in the corner has no idea. The worm who has made his home in dry wood has no idea of when the wood was fresh with sap. And if a worm knew these origins, it would be the essential substance Of lntelligence in the outward form Of a worm. Although your intelligence is ascending, the bird of conditioning feeds on the ground. Conditioning is the bane Of our souls, something borrowed we take as our own. Better to be ignorant of worldly concerns, better to be mad and to flee from self-interest, better to drink poison and spill the water of life, better tO revile those whO praise you, and lend both the capital and the interest to the poor, forgo safety and make a home ⅲ danger. Sacrifice your reputation and become notorious. I have tried caution and forethought; from now on I will make myself mad.

召Ⅲⅲⅲ E れ g 怺 XXIII lfwe look up the word "translate" ⅲ the dictionary, we find that the origin of its meaning is to move a saint's bOdy or relics from one place tO another. The translation Of Mevlåna's words is the carrying Of that sainthood intO our time and culture. ln choosing to translate anything we should ask what was the intention or function Of the original work. A work in the field of science calls for a differ- ent kind of translation than a work of poetry. The translation Of poetry must always be the most sub- jective form Of translation. What I mean by subjec- tive here is the felt presence Of an individuality. NOt only is an individuality the proximate source Of the poetry, but the poetry alSO must be transmitted through the sensibilities Of another poet. Of course, the success of the poetry translated will depend on the degree to which the qualities of the original are preserved and expressed. ln the East, the relationship between master and apprentice dictates that the apprentice s qualities be assimilated tO the master s qualities. ln the West, a great deal more emphasis is placed on individual- ity and originality. From the Western translator Of Sufi poetry we should expect a little of both: to some extent the translator must allow himself or herself to be annihilated in the presence of the mas- ter, and at the same time the living inspiration must find a form with the greatest contemporary poetic potential.

召れ 1 ⅲⅲ E 〃 g 〃諸 XXI Now my loving is running toward my life shouting, W 方 4 厖げ ga ⅲ , 八わ町ル FURUZANFAR 〃 388 This kind of poetry has caused one magazine of lit- erary erotica tO Offer a VOlume Of Rumi as a bonus for new subscribers! So Rumi's appeal is approaching universality. But the trained mystic is sensitive tO the relationship between metaphor and reality. For the earthly lover, however, this poetry elevates the sensi- bilities, spiritualizes the love relationship, and raises it tO incandescence. This is not the first time that this kind of influence has entered the Euro-Christian world from lslamic culture. lt has its precedent in the periOd Of the Provenqaltroubadours who transmitted a poetic impulse from lslamic Spain. Mevlåna not only explicitly addressed the relation- ship of human and Divine love, he offered a spir- ituality that was profoundly relational. Not only do all loves lead eventually to the Divine love, but there is a mystery and possibility in spiritual friend- ship and dialogue. ln his relationship with Shams, Husammedin, and Salaheddin, Mevlåna modeled a rare form Of relationship: the meeting of two beings whO are each reflections of the Divine for each other. Some people see in this a step beyond even the very privileged, yet hierarchical relationship of sheikh and mureed. Perh 叩 s it is the fulfillment of the hadith: 。、 The believer ( 襯れⅲ ) is the mirror of the believer

い衍たⅲ g , u 万市〇れ r H れ襯Ⅲ 7 〃 s to do otherwise, you will head toward the stable. 9 The mouse is not despicable for its form, which is a helpless ViCtlm to birds of prey, the mouse who loves dark places and cheese and pistachio nuts and syrup. When the white falcon, though, the inner nature Of a mouse, it iS a disgrace tO all animals. Angelic figures and criminals shackled head-down ⅲ a pit are similar looking, same arms, same head. Moses iS a spirit. Pharaoh disgusting with his sorcery. f\lways search for your innermost nature in those you are with. AS rose Oil imbibes from roses. Even on the grave of a holy man, a h01y man lays his face and hands and takes in light. MATHNAWI Ⅵ , 2992 ー 3008 は ra 信 t 翻い C 司聞れ B 田な )

262 ん x 可石 tl 内Ⅲれ / 国たⅲい S れ D に g 尾い , 58 Suddenly, 224 Suppose you know the definitions, 238 Surely there is a window from heart to heart, ー 32 ' ・ someone Wh() doesn t keep score, 220 77m リ 0 Ⅲ eys Are Go 仇 7 , 54 That servant for whom ... 68 That which God said to the rose,104 、 'The Beloved is so sweet,' so sweet, they repeat, 193 The big ear on the outside of our head couldbe closed, に The clear bead at the center changes everything, 138 The core of every fruit is better than its rind, 106 The drunkards are rollling ⅲ slowly . The ear participates and helps arrange marriages, 46 The eye or the spirit that focuses on the transient, IIO The fire of hell is just an atom of God's wrath, 29 , 121 The human shape is a ghost, 2 inner search is from You, 72 The intellect says . ・円 2 The intellectualis always showing ( ) 既 181 The interpretation of a sacred text is true, 44 The lamps are different, 137 The love of women, 5 The lover's food is the love of the bread, 184 The Lovers' TaiIor's Shop . ・円 3 mind is an ocean, ー 3 The one who cheerfully goes alone on a journey, に The one who regards the foam explains the mystery, 3 The pleasures of this world are deIightfuI,106 The Prophet said, 、 God doesn t pay attention to your outer form, 99 The real work belongs to someone who desires God, 76 The really holy never need to be honored, 222 The sea doesn't let the fish escape, リ 3

C R E D I T S THE EDITOR WISHES TO THANK the f()llowing au- thors for their kind permission tO include their work in this collection: John Moyne and Coleman Barks from various vol- umes originally published by Threshold Books. Robert BIy from N 田 SIeep and When Grapes ⅱィ r 〃 tO Ⅵ / わ肥 , used by permission Of the author. Daniel Liebert from Fragments, Ecstasies, by per- mission of the author and of Source Books, Cedar Hill Missouri. Andrew Harvey from Light U 卩 0 れし g / ル lnspira- 0 燃 0 襯召Ⅲⅲ , copyright1996, used by arrangement with North AtIantic Books, BerkeIey, CaIifornia. Peter Lamborn WiIson from Sacred Drift: Essays 0 れ the Margins 可な信襯 , appearing courtesy of City Lights Books, San Francisico, and based on rough translations by Dr. W. C. Chittick, and from D 川〃た夜 7 し・ⅲ題配 : An A 〃 0 / og ) , 可 Persian Sufi Po- り , , versions by Nasrollah Pourjavady and P. L. Wil- son, courtesy of Phanes Press, Grand Rapids, Michigan.

M 夜℃ ) , 201 thoughts and realize that you were only imagining that all this could come from your own efforts. You did not see that it all comes from Us. Now that you have seen that it is from Us, seek forgiveness. ' He パ inclined のル rg れ宅 [ 110 : 3 ]. FIHI MA FIHI 〃 17