Another good question -- compelled? To a certain extent, yes, but not
In the case of Rumi and Sufis, the Beloved (Absolute)is longed for like a
lover, and this longing is the love and the lover . . . it is a perfect
Of course you find this in Everyday Zen, right, or even in Bill's insistence
that all this is just 'sitting', -- nothing special. It is a way of bringing
the Absolute right down into the mundane expression of the contingent -- Maya,
Delusion, Dunya . . .
Rumi sees our origins as endlessness that has been darkened by our faulty
conditioning -- in short we are eternity . . . he often uses the absence of the
Beloved (not realizing)to remind the lover . . . and to take the elixir, the
wine, and become intoxicated with eternity (Allah, Absolute, Al Dhat, Void,
Of course, he was a Poet, so you have to enter into the framework through the
eyes of a metaphysical poet.
--- In Zen_Forum@yahoogroups.com, mike brown <uerusub...@...> wrote:
> Is that "greed" to be united with the Beloved -Â or are we compelled?
> From: salik888 <novelid...@...>
> To: Zen_Forum@yahoogroups.com
> Sent: Mon, 13 September, 2010 2:35:23
> Subject: [Zen] Rumi -- Jewels of Remembrance
> The Beloved has blocked every escape
> Friends, the Beloved has blocked every escape:
> we are lame deer and He a prowling lion.
> Cornered by a fierce and bloodthirsty lion
> what is there to do but surrender?
> This Beloved, like the sun, neither sleeps nor eats:
> He makes souls sleepless and hungry,
> saying, "Come, be Me, or one with Me in nature,
> so when I unveil Myself, you may behold My Face.
> And if you had not beheld it,
> how would you have become so distraught?
> You were earth, and now
> you long to be quickened with spiritual life."
> Already the Beloved has bestowed gifts
> from that world of spacelessness,
> otherwise why would your spiritual eye keep gazing there?
> Ay rafiqÃ¢n rÃ¢h-hÃ¢-rÃ¢ bast YÃ¢r
> Ã¢hu-ye langim va U shir-e shekÃ¢r
> Joz keh taslim o rezÃ¢ ku chÃ¢reh-'i
> dar kaff-e shir-e nari khun khvÃ¢reh-'i
> U na-dÃ¢rad khvÃ¢b o khvor chon Ã¢ftÃ¢b
> ruh-hÃ¢-rÃ¢ mi konad bi khvord o khvÃ¢b
> Keh "BiyÃ¢ Man bÃ¢sh yÃ¢ ham ham khu-ye Man
> tÃ¢ be-bini dar tajalli Ru-ye Man
> Var na-didi chon chonin shaydÃ¢ shodi
> khÃ¢k budi tÃ¢leb-e ehyÃ¢ shodi"
> Gar ze bi suyet na-dÃ¢dast U `alaf
> cheshm-e jÃ¢net chon be-mÃ¢ndast Ã¢n taraf
> -- Mathnawi VI: 576-581
> Version by Camille and Kabir Helminski
> Rumi: Jewels of Remembrance
> Threshold Books, 1996
> Persian transliteration courtesy of YahyÃ¡ Mona
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