4 The lnner Ⅵも r た OMEONE SAID, Mention us in your intention. The intention is the main thing. If there are no words, never mind. words are secondary. Does this man think that after all, the intention existed in the world of spirits before the world of bodies and that therefore we were brought intO the world Of bOdies tO no good purpose? This is absurd, for words are useful and beneficial. lfyou plant only the kernel of an apri- cot pit, it will not grow; but if you plant it together with its shell, it will grow. Therefore, we realize that external form is important t00. Prayer is internal: 、・ There is no prayer without the presence Of the heart, ' as the Prophet said. However, you must nec- essarily perform it in external form, with physical bendings and prostrations. Only then d0 you gain full ・ VI ? 〃 0 卩 e ハ 1 ℃ 1 ℃わ 7 benefit and reach the goal. 77m 記 . their 卩 ra ) ℃ハ [Qur'an 70 : 23 ]. This is the prayer 0f the spirit. prayer Of the external form is temporary; it is not everlasting because the spirit Of this world is an endless ocean. The body is the shore and dry land, which is limited and finite. Therefore, everlasting

Purity T H E H O U S E O F L O V E Why is there always music in this house? Ask the owner. ldols inside the Kaaba? God's light ⅲ a pagan temple? 239 Here is a treasure this world could not contain. The house and its landlord are all pretext and play. Hands off this house, this talisman. Don't argue with the landlord ・ he's drunk every night. The dirt and garbage are musk and rose. l*()()f and d()()l& are mLlSiC and verse. ln short, whoever finds this house is ruler of the world, Solomon of his time. Look down, Lord, from the roof; bless us with your glance. I swear, since seeing Y()LII' face the whole world is a fraud and fantasy. The garden is bewildered as to what is leaf or blossom. The distracted birds can't distinguish the birdseed from the snare. A house oflove with no limits, a presence more beautiful than Venus or the moon,

リ 0 T 日 E R U M I C ( ) L L E C T IO N So long as you have an iota of self-love left within you, no beloved would pay any attention to you. Nei- ther would you be worthy of union nor would any beloved grant you admittance. One must become to- tally indifferent to the self and inimicalto the world in order for the Beloved's Face to be seen. Now, our religion will not let go of a heart that has found sta- bility untilit brings it to G0d and divorces it from everything that is unsuitable. The Prophet said the reason you find no peace and constantly grieve is be- cause grieving is like vomiting. SO long as any Of those original joys remain in your stomach, you will not be given anything tO eat. While a person is vom- iting, he cannot eat anything. When he has finished vomiting, then he can eat. YOLI tOO must wait and suf- fer grief, for grieving is vomiting. After the vomiting is over, a 」 oy will come that has no grief, a rose that has no thorns, a wine that causes no hangover. Night and day ⅲ this world you are searching for rest and peace, but it is not possible tO acquire them in this world. Nonetheless, you are not without this quest for even an instant. Any peace you find in this world is as unstable as a passing lightning flash. What kind oflightning? A lightning full ( ) 「 hail, rain, snow, full of tribulation. ⅱ日一 MAFIH1#17

ん x 可石 tl 田信たⅲい The servant for whom the world lovingly wept, 68 The S わ叩い 47 The spiritual path wrecks the body, 144 The sufi opens his hands to the universe, 221 We should ask God, ロ , 122 Ⅵをい員 4 を S た , 7-7 肥 , 110 Ⅵをい・可 t 厖Ⅵ 89 Water in the boat is the ruin Of the boat, ユ 28 Ⅵ - Ⅲれハキ花 , 134 Water and clayg when fed on the breath of Jesus, に 5 7 ⅱ , 0 Kinds 可 M 汁“ / , 157 Turn me like a waterwheel turning a miIIstone,187 Trust in God is the best livelihood, 71 ' 石℃ as れ尾ー〃 the 召〃わ IS , ー 45 行日怩 / ⅲ g Co 川卩 4 ⅲ 0 燃 , 10 石 7 れ司 , 磧 肪 r 尾 Leaves, The, 45 肪石 Step ⅲ市 out 可 , 53 石Ⅱ the cloud weeps, how should the garden smile? 79 7- 方 r 記 States, The, 82 Those れ Are With, 8 Those with mirrorlike hearts, 101 This world is a tree to which we cling, 165 月示 U ⅲ怩 1 配な扣 r Satisfying N ホ , 66 This Marriage, 6 This is love: to fly toward a secret sky, 53 月示月ⅲ / r ⅲ g G 川 , 128 月ⅱイⅲ the Night,A, 224 They're lovers again: sugar dissolving in milk, 136 These creatures Of the world exist, 142 There's Nothing A , 7 There must exist an elephant, SO that when, 62 The world's flattery and hypocrisy is a sweet morsel, 23 The undisciplined man doesn t wrong himself alone, 幻 263

Awe, N 黻協〃 r Make music at weddings not wakes: at times Of rejoicing not places Of lamentation One blind to his own inner jewel—one from whose eyes that moon is hidden— how could he be worthy of whirling dance & tambourine? of music which unites us with the Thief of Hearts? Turn your face toward Mecca, yes, but know this: music is this world, music is the Other world and of all the world the circle-dancers turn and turn around the pivot Of the Kaaba. You want the Big Rock Candy Mountain? By all means go! a single candy cane? Well that you can have for free. は ra 燃 / い Peter し川ル or 〃Ⅵ , 引 s ) O N H I S S E P U L C H R E If wheat grows on my grave, cut it & bake it—the bread will make you drunk; the dough & the baker himself will go mad & the oven fall to singing tavern ditties. If you make a pilgrimage to my grave you'll see my tombstone dancing by itself; don t come without a tambourine— God's holidays should not be marred with gloom.

た 01 宅ム the C こⅢ記 YO U R B R E A D I S S E E K I N G YO U Listen, put trust in God don'tlet your hands and feet tremble with fear: your daily bread is more in love with you, than you with it. lt is in love with you and is holding back 0 司 y because it knows of your lack of self-denial. If you had any self-denial, the daily bread would throw itself upon you as lovers do. What is this feverish trembling for fear of hunger. With trust in God one can live full-fed. MATHNAWI v, 2851 ー 2854 (translated い K 訪汁 H 司襯ⅲ s た祠 Camille H 司襯ⅲ s ) B E L O V E S WI L L I N G S LAV E Come and be Love's willing slave, for Love's slavery will save you. Forsake the slavery of this world and take LIP Love'S sweet service. The free, the world enslaves, but tO slaves Love grants freedom. ー crave release from this world like a bird from its egg;

W H I S P E R S O F L O VE Love whispers in my ear, "Better to be a prey than a hunter. Make yourself My fool. Stop trying to be the sun and become a speck! DweII at My door and be homeless. Don't pretend to be a candle, be a moth, SO you may taste the savor of Life and know the power hidden in serving. MATHNAWI v, 411—414 は ra 扉い K 訪汁 H 襯ⅲ s ん ) R I P E N E D F R U I T This world is a tree to which we cling— we, the half-ripe fruit upon it. The immature fruit clings tight to the branch because, not yet ripe, it's unfit for the palace. When fruits become ripe, sweet, and juicy, then, biting their lips, theyloosen their hold. When the mouth has been sweetened by felicity, the kingdom of the world loses its appeal. 簡 be tightly attached to the world is immaturity; as long as Y()LI re an embryo, blood-sipping is your interest. MATHNAWIIII, 1293 ー 1297 は ra / い K 訪汁日〃ⅲ s んⅢ C 田ⅲ日司川ⅲ s / の

1 0 The 梔 ar 〃ⅲ g HERE ARE SOME OF GOD'S SERVANTS whO ap- proach God via the Qur'an. There are others, the more elite, who come from God only to find the Qur'an here and realize that it is GOd whO has sent it. Ⅵを have 尾い記れ d 襯 ; and Ⅵをル卍 c 夜れⅲ 7 / ) 挈尾ー 記 n 宅〃肥立 7 襯い 5 : 9 ]. The commentators say this is about the Qur'an. This is all well and good, but there is another meaning here, namely: We have placed ⅲ YOLI a substance, a desire tO seek, a yearning, Of which We are the keeper.We will not suffer it to be wasted and will bring it tO fruition. Night and day ⅲ this world you are searching for rest and peace, but it is not possible tO acquire them in this world. Nonetheless, you are not without this quest for even an instant. Any peace YOLI find in this world is as unstable as a passing lightning flash. What kind of lightning? A lightning full of hail, rain, snow, んⅡ of tribulation. For example, say someone wants to go t0 Antalya but takes the road t0 Caesarea. AI- though he may never abandon hope of reaching An- talya, it is impossible to get there by the road he has

月肥 Step ⅲ P 信 c 司お s E AT I N G P O E T RY 57 My poems resemble the bread of Egypt—one night passes over it, and YOLI can t eat it anymore. So gobble them down now, while they're still fresh, before the dust of the world settles on them. Where a poem belongs is here, ⅲ the warmth of the chest; out ⅲ the world it dies of cold. You've seen a fish—put him on dryland, he quivers for a few minutes, and then is still. And even if you eat my poems while they're still fresh, you still have to bring forward many images yourself. Actually, friend, what you re eating is your own imagination. These are not just a bunch of old proverbs. ( tra 扉翻い召。厖 Bly)

77 肥 Yearning に 9 taken. On the other hand, if he does take the Antalya road, though he belame and weak, eventually he will arrive since that iS where the road ends. Since neither the affairs of this world nor the affairs of the next world are accomplished without suffering, then suf- fer for the next world lest your suffering go for nought. You say, O Muhammad, take my religion away, for I find no peace ・ H()W can our religion turn a person loose before it brings him to the goal?" he will answer. The story is told of a teacher whO was so destitute that during the winter he had nothing but a length of linen. By chance a flood had caught up a bear ⅲ the mountains and swept it down with its head under the water. Some children saw the bear's back and cried out: "Teacher, here is a fur coat fallen in the ditch. Since you are cold, take it out. " The teacher was in such need and so cold that he jumped into the ditch t0 get the fur coat. The bear dug its claw into him and held him ⅲ the water. The children cried, "Teacher, either bring the fur out or, ifyou can't, let it go and come OLlt!" 'l've let the fur go,' he said, "but it won't let me go ・ What am I to do? ” 日 ow then is yearning for God to let you go? lt is a cause for thanks that we are not in our own hands but ⅲ God's. ⅱⅢ M A ⅱⅢ〃 26