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Update rumi.txt

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jules 2025-07-11 20:15:39 +00:00
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@ -164,8 +164,7 @@ Like a bird-filled summer;
Not like a body, not like a separate thing, Not like a body, not like a separate thing,
But like a nimbus that hovers But like a nimbus that hovers
Over every other thing in all the world. Over every other thing in all the world.
Sufis say there are three ways of being with the mys- Sufis say there are three ways of being with the mystery: prayer, then a step up from that, meditation, and a
tery: prayer, then a step up from that, meditation, and a
step up from that, conversation, the mystical exchange step up from that, conversation, the mystical exchange
they call sohbet. they call sohbet.
RESPONSE TO YOUR QUESTION RESPONSE TO YOUR QUESTION
@ -428,16 +427,13 @@ absence. You’re the tailor, settled
among his shop goods, quietly sewing. among his shop goods, quietly sewing.
Sudden Wholeness Sudden Wholeness
In this love kingdom there’s a windy blowing open of win- In this love kingdom there’s a windy blowing open of windows. Spring! Sounds of talking sprout. There’s a picnic by
dows. Spring! Sounds of talking sprout. There’s a picnic by
the river. Identity is music, and poems are rough notations the river. Identity is music, and poems are rough notations
of the melodies. of the melodies.
This station gives the lover glimpses of a spirit-whole- This station gives the lover glimpses of a spirit-wholeness running through the apparent chaos, a rightness that
ness running through the apparent chaos, a rightness that
weaves a pattern the lover sees in the dissonant and daily. weaves a pattern the lover sees in the dissonant and daily.
Here is the auspicious beginning. Kindness stands in the Here is the auspicious beginning. Kindness stands in the
door. You walk out together like the Zen master Basho mov- door. You walk out together like the Zen master Basho moving around Kyoto, pining for Kyoto. The phenomenal and
ing around Kyoto, pining for Kyoto. The phenomenal and
the numinous grow identical. The world you see, together the numinous grow identical. The world you see, together
with the poem, both are intensely alive inside each other with the poem, both are intensely alive inside each other
with revelation and suchness. That’s the feeling in this with revelation and suchness. That’s the feeling in this
@ -2354,13 +2350,6 @@ O stand, stand at the window
As the tears scald and start; As the tears scald and start;
You shall love your crooked neighbor You shall love your crooked neighbor
With your crooked heart. With your crooked heart.
W. H. Auden is one of the best-loved poets in English
for the very reason that he brings in the acerbic, the faith-
less, and the shadow within the deeply felt joy of his lov-
ing. There’s an impending danger. To leave that dimension
out of love poems is not to tell the full truth. Auden is gay,
too, in all senses, which adds more depths to his cultural
work.
The young seeker wonders, How could a teacher The young seeker wonders, How could a teacher
lie with that woman! Can a guide agree lie with that woman! Can a guide agree
@ -3225,24 +3214,18 @@ a task, and you perform a hundred other services,
but not the one he sent you to do. So human but not the one he sent you to do. So human
beings come to this world to do particular work. beings come to this world to do particular work.
That work is the purpose, and each is specific to That work is the purpose, and each is specific to
the person. If you don’t do it, it’s as though a price- the person. If you don’t do it, it’s as though a priceless Indian sword were used to slice rotten meat.
less Indian sword were used to slice rotten meat.
It’s a golden bowl being used to cook turnips, when It’s a golden bowl being used to cook turnips, when
one filing from the bowl could buy a hundred suit- one filing from the bowl could buy a hundred suitable pots. It’s like a knife of the finest tempering
able pots. It’s like a knife of the finest tempering
nailed into a wall to hang things on. nailed into a wall to hang things on.
You say, “But look, I’m using it. It’s not lying idle.” You say, “But look, I’m using it. It’s not lying idle.”
Do you hear how ridiculous that sounds? For a Do you hear how ridiculous that sounds? For a
penny an iron nail could be bought. You say, “But I penny an iron nail could be bought. You say, “But I
spend my energies on lofty projects. I study philoso- spend my energies on lofty projects. I study philosophy and jurisprudence, logic, astronomy, and medicine.” But consider why you do those things. They
phy and jurisprudence, logic, astronomy, and medi-
cine.” But consider why you do those things. They
are all branches of yourself and your impressiveness. are all branches of yourself and your impressiveness.
Remember the deep root of your being, the pres- Remember the deep root of your being, the presence of your lord. Give yourself to the one who
ence of your lord. Give yourself to the one who
already owns your breath and your moments. If already owns your breath and your moments. If
you don’t, you’ll be like the man who takes a cere- you don’t, you’ll be like the man who takes a ceremonial dagger and hammers it into a post for a peg
monial dagger and hammers it into a post for a peg
to hold his dipper gourd. You’ll be wasting valuable to hold his dipper gourd. You’ll be wasting valuable
keenness and forgetting your dignity and purpose. keenness and forgetting your dignity and purpose.