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Archive for March 28th, 2008

I belong to the soul of the Beloved

Posted by Pelgrim on 28th March 2008

Mevlana Rumi
Divan-I Shams-I Tabriz

What is to be done, O Moslems? for I do not recognize myself.
I am neither Christian, nor Jew, nor Gabr [Magian], nor Moslem.
I am not of the East, nor of the West, nor of the land, nor of the sea;
I am not of Nature’s mint, nor of the circling heavens.
I am not of earth, nor of water, nor of air, nor of fire;
I am not of the empyrean, nor of the dust, nor of existence, nor of entity.
I am not of India, nor of China, nor of Bulghar, nor of Saqsin;
I am not of the kingdom of ‘Iraqain, nor of the country of Khurasan.
I am not of this world, nor of the next, nor of Paradise, nor of Hell;
I am not of Adam, nor of Eve, nor of Eden and Rizwan.
My place is the Placeless, my trace is the Traceless;
‘Tis neither body nor soul, for I belong to the soul of the Beloved.
I have put duality away, I have seen that the two worlds are one;
One I seek, One I know, One I see, One I call.

He is the first, He is the lest, He is the outward, He is the inward;
I know none other except “Ya Hu” [Yahweh] and “Ya man Hu” [”O He who is”].
I am intoxicated with Love’s cup, the two worlds have passed out of my ken;
I have no business save carouse and revelry.
If once in my life I spent a moment without you,
From that time and from that hour I repent of my life.
If once in this world I win a moment with you,
I will trample on both worlds, I will dance in triumph for ever.
O Shamsi Tabriz, I am so drunken in this world,
That except of drunkenness and revelry I have no tale to tell.

Divan-i Shams-i Tabriz From the official site of the family Of Rumi
Selected Poems from the Divani Shamsi Tabriz, Reynold A. Nicholson, ed.

According to wikipedia, this poem is not in the earliest manuscripts and probably not a genuine Rumi poem. R. A. Nicholson first published a translation of this line in 1898, but he admitted that, “The original text does not occur in any of the editions or MSS used by me” (p. 281) Furthermore, the line can also be translated as “do not fear, I am not Jewish, not Zoroastrian, not Muslim”, therefore again alluding to the main central theme of all Rumi’s poetry, which is the enlightened being that has transcended beyond religions into the complete man.

Rumi’s actual approach to Islam is clarified by the following quatrain composed by him:

I am the servant of the Qur’an as long as I have life. I am the dust on the path of Muhammad, the Chosen one. If anyone quotes anything except this from my sayings, I am quit of him and outraged by these words. man banda-yé qur’ân-am, agar jân dâr-am man khâk-é rah-é muHammad-e mukhtâr-am gar naql kon-ad joz în, kas az goftâr-am bêzâr-am az-ô, w-az-în sokhan bêzâr-am — Rumi’s Quatrain No. 1173^[50]

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Sema: Human Being in the Universal Movement

Posted by Pelgrim on 28th March 2008

Sema: Human Being in the Universal MovementText by Dr. Celaleddin Celebi, illustrations by Ingrid Schaar «Dr. Celebi’s other writings»Sema is part of the inspiration of Mevlana Celaleddin-i Rumi (1207- 1273) as well as of Turkish custom, history, beliefs and culture.
From a scientific viewpoint we witness that contemporary science definitely confirms that the fundamental condition of our existence is to revolve. There is no object, no being which does not revolve and the shared similarity among beings is the revolution of the electrons, protons and neutrons in the atoms, which constitute the structure of each of them. As a consequence of this similarity, everything revolves and man carries on his live, his very existence by means of the revolution in the atoms, structural stones of his body, by the revolution of his blood, by his coming from the earth and return to it, by his revolving with earth itself. However, all of these are natural, unconscious revolutions. But man is the possessor of a mind and intelligence which distinguishes him from and makes him superior to other beings.
Thus the “whirling dervish” or Semazen causes the mind to participate in the shared similarity and revolution of all other beings… Otherwise, the Sema ceremony represents a mystical journey of man’s spiritual ascent through mind and love to “Perfect.”
Turning towards the truth, his growth through love, desert his ego, find the truth and arrive to the “Perfect,” then he return from this spiritual journey as a man who reached maturity and a greater perfection, so as to love and to be of service to the whole of creation, to all creatures without discrimination of believes, races, classes and nations.

Sema consists of seven parts. The first part The dervish with his headdress (his ego’s tombstone), his white skirt (his ego’s shroud) is by removing his black cloak spiritually born to the truth, he journeys and advances there. At the onset and each stop of the Sema, holding his arms crosswise he represent the number one, and testifies to God’s unity. While whirling his arms are open, his right hand directed to the skies ready to receive God’s beneficence, looking to his left hand turned toward the earth, he turn from right to left around the heart. This is his way of conveying God’s spiritual gift to the people upon whom he looks with the eyes of God. Revolving around the heart, from right to left, he embraces all the mankind, all the creation with affection and love… It starts with an eulogy “Nat-I Serif” to the Prophet, who represents love, and all Prophets before him. To praise them is praising God, who created all of them. The second part is a drum voice, symbolizing God order to the Creation: “Be.” The third part is an instrumental improvisation “taksim” with a reed “ney.” It represents the first breath which gives life to everything. The Divine Breath. The fourth part is the “dervishes” greetings to each other and their thrice repeated circular walk “Devr-i Veled,” with the accompaniment of a music called “peshrev.” It symbolize the salutation of soul to soul concealed by shapes and bodies.The fifth part is the Sema (whirling). It consists of four salutes or “Selam”s. At the end of each as in the onset, the dervish testifies by his appearance to God’s unity.
The first salute is man’s birth to truth by feeling and mind. His complete conception of the existence of God as Creator and his state of creature. The second salute expresses the rapture of man witnessing the splendor of creation, in front of God’s greatness and omnipotence. The third salute is the transformation of rapture into love and thereby the sacrifice of mind to love. It is a complete submission, it is annihilation of self with in the loved one, it is unity. This state of ecstasy is the highest grade in Buddhism, defined as “Nirvana” and in Islam “Fenafillah.” However, the highest rank in Islam is the rank of the Prophet, he is called God’s servant first and his messenger afterwards. The aim of Sema is not unbroken ecstasy and loss of conscious thought. At the termination of this salute, he approves again by his appearance, arms crosswise the Unity of God, consciously and feelingly. The forth salute Just as the Prophet ascends till the “Throne” and then returns to his task on earth, the whirling dervish reaching the state of “Fenafillah,” return to his task in creation, to his state of subservience following the termination of his spiritual journey and his ascent. He is a servant of God, of his Books, of his Prophets and all his creation.	First Salute	Kiss of hand Permission to whirl (dance)
	Second Salute	Third Salute - Whirling
At the sixth part Sema ends with a reading of the Quran and specially of the verse from sura Bakara 2, verse 115, “Unto God belong the East and the West, and whither over ye turn, you are faced with Him. He is All-Embracing, All-Knowing.” The seventh part is a prayer for the repose of the souls of all Prophets and all believers.