One Line Rumi Quotes

QUALITIES There is a sun-star rising outside form. I am lost in that other. It's sweet not to look at two worlds, to melt in meaning as honey melts in milk. No one tires of following the soul. I don't recall now what happens on the manifest plane. I stroll with those I have always wanted to know, fresh and graceful as a water lily, or a rose. The body is a boat; I am waves swaying against it. Whenever it anchors somewhere, I smash it loose, or smash it to pieces. If I get lazy and cold, flames come from my ocean and surround me. I laugh inside them like gold purifying itself. A certain melody makes the snake put his head down on a line in the dirt....Here is my head, brother: What next! Weary of form, I come into qualities. Each says, "I am a blue-green sea. Dive into me!" I am Alexander at the outermost extension of empire, turning all my armies in toward the meaning of armies, Shams.

Easter is so profound. Christmas was an afterthought in the early Church, the birth not observed for a couple hundred years. But no one could help noticing the resurrection: Rumi said that spring was Christ, “martyred plants rising up from their shrouds.” Easter says that love is more powerful than death, bigger than the dark, bigger than cancer, bigger even than airport security lines.

Seven Versions" 1. The Kiss Massive languor, languor hammered; Sentient languor, languor dissected; Languor deserted, reignite your sidereal fires; Holier languor, arise from love. The wood’s owl has come home. 2. Beyond Sunlight I can’t shakle one of your ankles as if you were a falcon, but nothing can prevent me from following, no matter how far, even beyond sunlight where Jesus becomes visible: I’ll follow, I will wait, I will never give up until I understand why you are going away from me. 3. A Man Wound His Watch In the darkness the man wound his watch before secreting it under his pillow. Then he went to sleep. Outside, the wind was blowing. You who comprehend the repercussions of the faintest gesture—you will understand. A man, his watch, the wind. What else is there? 4. For Which There Is No Name Let me have what the tree has and what it can never lose, let me have it and lose it again, blurred lines the wind draws with the darkness it gets from summer nights, formless indescribable darkness. Either give me back my gladness, or the courage to think about how it was lost to me. Give me back, not what I see, but my sight. Let me meet you again owning nothing but what is in the past. Let me inherit the very thing I am forbidden. And let me continue to seek, though I know it is futile, the only heaven that I could endure: unhurting you. 5. The Composer People said he was overly fond of the good life and ate like a pig. Yet the servant who brought him his chocolate in bed would sometimes find him weeping quietly, both plump pink hands raised slightly and conducting, evidently, in small brief genuflective feints. He experienced the reality of death as music. 6. Detoxification And I refuse to repent of my drug use. It gave me my finest and happiest hours. And I have been wondering: will I use drugs again? I will if my work wants me to. And if drugs want me to. 7. And Suddenlty It’s Night You stand there alone, like everyone else, the center of the world’s attention, a ray of sunlight passing through you. And suddenly it’s night. Franz Wright, iO: A Journal of New American Poetry, Vol I Issue I . (May 15th, 2011) The individual sections of “Seven Versions” ia based, loosely—some very loosely—on poems by Rene Char, Rumi, Yannis Ritsos, Natan Zach, Günther Eich, Jean Cocteau, and Salvatore Quasimodo.

This troubles me not intellectually but spiritually. Spirituality ought not to be ethereal or insubstantial but pragmatic and active. The reason I feel optimistic in such a superficially gloomy and apocalyptic climate is I know that there are wonderful possibilities for our species that we are only just beginning to reconsider. When the physicist speaks of the expanding universe with atheistic wonder, he is feeling the same transcendent pull that Rumi describes: Do you know what you are? You are a manuscript of a divine letter. You are a mirror reflecting a noble face. This universe is not outside of you. Look inside yourself; everything that you want, you are already that. Rumi was a Sufi mystic, though I imagine if you don’t know who Rumi was, the addition of the definition “Sufi mystic” isn’t tremendously helpful. “Who is Alan Devonshire?” “He had a great left peg but dodgy knees.” “Oh. Thank you for clarifying.” The manifest world is telling us what to do, with increasingly obvious signals; we need only look at our codes. Symptoms are signals. We are becoming through technology increasingly adept at reading and responding to signals; alas, due to the perverse prevailing ideology, we are ignoring the most important messages. The people that currently have power are tuned in on the wrong side of Solzhenitsyn’s line, temporarily forgetting that they are divinely connected. Hence ecological meltdown. The obvious signals that we need to switch to different energy systems are being ignored because they’re watching another channel, where the moot, outdated signal of individualistic self-advancement is being bombastically broadcast. Now is the time to change channels. Where now can we feel this connection in our pre-packed and prescriptive lives? When are we supposed to have time amidst the deadening thud of our futile duties? “You’ll find God among the poor,” they say. Is that true anymore? Is the connection between poverty and divinity simply a panacea for the world’s destitute, an assurance that they’ll be rewarded in the hereafter? Or does a material deficit provide space for God? My love of God elevates the intention of this book beyond the dry and admirable establishment of collectivized communities. I am enraptured by the magnetic pull of evolution: What is this energy that heals the body and escalates one cell to two, that repairs and creates and calculates in harmony with environment, outside of time? Where is evolution trying to go? Evolutionary psychologists would likely say the imposition of an anthropocentric concept like “trying” or “intending” is naïve, but I’m not going to ask one, they get enough airtime, the killjoys. I remain uncharmed by the incessant rationalization that requires the spirit’s capitulation. The infusion of the scientific with the philosophical is materialism. The manifesto for our salvation is not in this sparse itinerary. This all encompassing realm, this consciousness beyond mind, cannot be captured with language any more than you can appreciate Caravaggio by licking the canvas or Mozart by sniffing the notes on a staff.

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.