By Coleman Barks
Bahauddin, Rumi's father, used to be not just a massive strength within the improvement of Islamic spirituality, but additionally deeply influential in his son's existence. This pleasant and provocative assortment unearths the intensity of thirteenth-century Sufi mystical knowledge and its acute observations into nature, humanity, and the mysteries of existence. packed with wit and perception, Bahauddin's notes convey to the reader a deeper figuring out of his son Rumi's non secular and highbrow heritage.
After his father's loss of life in 1231, Rumi carried his father's non secular computing device, referred to as the Maarif, in every single place. the author Aflaki tells this tale of the assembly of Rumi and Shams: Rumi is sitting by way of a fountain in Konya chatting with his scholars with the Maarif open at the fountain's ledge. all at once, Shams interrupts the dialog and pushes the dear textual content into the water.
''Who are you and why are you doing this?'' asks Rumi, protesting that this replica of his father's diary is the one one in existence.
Shams replies, ''It is time that you can reside what you've been analyzing of and conversing approximately. but when you will have, we will be able to retrieve the ebook. it will likely be completely dry. See?'' And he lifts Bahauddin's computing device out, ''Dry.''
Rumi put aside his father's booklet and joined Shams; yet now, during this first-ever translation of the very important passages of the Maarif, well known poet Coleman Barks and Persian student John Moyne open a window into the realm of Rumi, the younger guy who turned one of many world's best-loved poets and nice non secular teachers.
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Additional resources for The Drowned Book: Ecstatic and Earthy Reflections of Bahauddin, the Father of Rumi
Let lover and beloved live here in the same place, in my heart. As I write these sentences, I feel like I am seeing the Friend. This writing enters me like a bride wearing jewels filled with the light of passion and kindness. 1:130 PRISON AND PRESENCE They ask, Can a person find the joy of the presence in prison? I say, Joseph the son of Jacob had that experience because he let truth flow through him, no matter what. When a good man does something against his nature, he worries deeply. He should also be happy for his remorse and for the suffering he 18 has caused himself and others, and even for his confusion over how to admit the mistake.
I stay vividly alive, whether dreaming or awake. Creator of heaven and earth (12:101). You separate the mundane from the sublime, and you open a curtain so I can sit and enjoy the two worlds. I take refuge in both (12:101). Both belong to you, but I have fallen in love with the other, the next, what is unseen now. Take this apparent one away. I am tired of waiting for the life to come. So at this point what should I do? Where does my heart lead me? Maybe I should consider the range of pleasures available, the comforts of resting in the body and the other intensities of nonbeing.
There seems to be a growing call for these evenings, and some deep nourishment being given. We don’t want to make too big a deal of this phenomenon, but we don’t want to make too little of it either. Rumi in the past decade has become suddenly and extraordinarily current in America and England, and to a lesser degree in Poland, Germany, France, Finland, Taiwan, Israel, and other areas. The new sama evenings are in part an extension of the ex- xxx perimentation begun in the 1950s among the Beat Poets in San Francisco—Allen Ginsberg, Kenneth Rexroth, Lawrence Ferlinghetti, Gary Snyder—and in the 1960s and 1970s by Robert Bly, Etheridge Knight, Ann Sexton, and others, testing the various combinations of musical instruments with the spoken word, song, and chanting.