Theos-Talk Archives (November 2002 Message tt00510)

--- In theosophy_talks_truth@y..., "netemara888" <netemara888@y...> 
wrote:



"Not only did Rumi derive his grasp of mysticism and metaphysics from 
his father, but his writing markedly resemble those of Baha al-Din. 
The writer Afzal Iqbal jokingly notes that there are enough 
similarities between Baha al-Din's Ma'aref and Rumi's Mathnawi to 
justify charges of plaigiarism…Shams of Tabriz…later forbid Rumi from 
reading the Ma'aref for fear that Rumi's individuality would not 
develop."  

RUMI A Spiritual Biography by Leslie Wines

What are some of the ways that Sufism resembles monasticism? I have 
listed them rather than quoting the ways to point out a few. 

1.	well-ordered lives
2.	custom bound
3.	ceremonies of initiation
4.	bestowal of a cloak (was it woolen?)
5.	levels of spirituality (hierarchy)
6.	Rules governing the `monastic' order
7.	rules regarding diet, such as fasting and eating
8.	rules for alms begging
9.	rules of behavior towards one another
10.	rules for control of selfish impulses
11.	codes of conduct which tell how to enjoy the music which is  
used for dervish dancing

Rumi is considered the founder, but not really, of the whirling 
dervishes. He did not found anything, but those who saw him go into 
ecstasy when he heard certain "SOUNDS" from instrumental works and 
begin to dance slowly and to whirl about, simply began to imitate 
him. He was thus the inspiration of the whirling dervishes and not 
the founder per se.

While many of the above may jibe with the writings of the Koran, some 
of it does not: like the music and dancing. And Shams Tabriz always 
enjoined and tested Rumi to see that he was following the teachings 
of Islam and The Prophet and not just his intellect. They did not 
abide by Aristotelian logic, at least not politically or publicly. 
But then again the Catholics say that they too do not follow the 
writings and teachings of Roman and Greek religions but it is the 
basis of the rules of the monastic orders and the Bible and 
Christianity. It is gnosticism gone bad you might say.

>From Rumi's work we have: "Le Mesnevi-- 150 contes soufis" (Albin 
Michel'sFrench version) is about communion with God. There are 6 
volumes I believe, which I do not possess, but these 150 stories are 
taken from his work. His relationship and love for Shams is 
understood as that of love of master and disciple and it indeeds 
transcends explanation. It is not seen in the least by Islamic world 
as a relationship which is based on erotic behavior. But Rumi is 
believed to have used metaphors which elicit his God-intoxication and 
many were very explicit and sexual in nature. I have at hand my own 
copy of "Le Mesnevi" which was given to me by my French host while I 
was living in Paris. And the stuff in it would make anyone blush—it 
has some heavy duty sexual allusions. I have no way of knowing what 
was applied or inspired by Shams, but some of it is downright weird 
because he describes what almost sounds like sexual practices. Now 
the explanation for all of this talk is that "…Islamic mind…has no 
necessary divisions between the secular and spiritual realms, or 
between man and God."

Naturally his poetry is powerful and beautiful:

My soul wants to fly away when your presence calls it so sweetly.
My soul wants to take flight when you whisper, "Arise"
A fish wants to dive from dry land into the ocean, when it hears
The drum beating "Return."
A Sufi, shimmering with light, wants to dance like a sunbeam
When darkness summons him.
  
Translation by Jonathan Star.

The writings here can be easily understood in terms of mystical 
transport. But I guess he did a little dance before he left home.

Netemara
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