Džaláleddín Balchí Rúmí citáty

strana 2

"A Community of the Spirit" in Ch. 1 : The Tavern, p. 2
The Essential Rumi (1995)
Kontext: Move outside the tangle of fear-thinking.
Live in silence. Flow down and down in always
widening rings of being.

Zdroj: The Essential Rumi (1995), Ch. 19 : Jesus Poems, p. 204
Kontext: Christ is the population of the world,
and every object as well. There is no room
for hypocrisy. Why use bitter soup for healing
when sweet water is everywhere?

"Unmarked boxes" /Ode#1937
Disputed, The Essential Rumi (1995)

As quoted in Marry Your Muse : Making a Lasting Commitment to Your Creativity (1997) by Jan Phillips, p. 75

Hush Don't Say Anything to God (1999)

Misattributed
Zdroj: Frequently quoted on social media, but appears to be a misquote of Thomas Browne's "We carry within us the wonders we seek without us: there is all Africa and her prodigies in us" in Religio Medici (1643) pt. 1, sect. 15.

https://twitter.com/wise_chimp/status/1488946174321205253?s=21

https://twitter.com/wise_chimp/status/1488946174321205253?s=21

Hush Don't Say Anything to God (1999)
Kontext: Didn't I tell you
not to be satisfied with the veil of this world?
I am the master illusionist,
it is me, who is the welcoming banner at the gate of your contentment.

Hush Don't Say Anything to God (1999)
Kontext: This is a gathering of Lovers.
In this gathering
there is no high, no low,
no smart, no ignorant,
no special assembly,
no grand discourse,
no proper schooling required.
There is no master,
no disciple.
This gathering is more like a drunken party,
full of tricksters, fools,
mad men and mad women.
This is a gathering of Lovers.

As quoted in The Enlightened Mind (1991), edited by Stephen Mitchell
Kontext: Little by little, wean yourself. This is the gist of what I have to say. From an embryo, whose nourishment comes in the blood, move to an infant drinking milk, to a child on solid food, to a searcher after wisdom, to a hunter of more invisible game.
Think how it is to have a conversation with an embryo. You might say, "The world outside is vast and intricate. There are wheatfields and mountain passes, and orchards in bloom. At night there are millions of galaxies, and in sunlight the beauty of friends dancing at a wedding."
You ask the embryo why he, or she, stays cooped up in the dark with eyes closed. Listen to the answer.
There is no "other world." I only know what I've experienced. You must be hallucinating.

"I Died as a Mineral", as translated in The Mystics of Islam (1914) edited by Reynold Alleyne Nicholson, p. 125
Variant translation: Originally, you were clay. From being mineral, you became vegetable. From vegetable, you became animal, and from animal, man. During these periods man did not know where he was going, but he was being taken on a long journey nonetheless. And you have to go through a hundred different worlds yet.
As quoted in Multimind (1986) by Robert Ornstein
Kontext: I died as a mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones, To Him we shall return.

"Put This Design in Your Carpet" Ch. 11 : Union
The Essential Rumi (1995)

Mathnawi
Teachings of Rumi (1999)
Kontext: "There's no courage", The Prophet said, "before the war has begun."
Drunkards vaunt their bravery when you speak of war.
But in the blaze of battle they scatter like mice.
I'm astonished by the man who wants purity
And yet trembles when the harshness of polishing begin...
When a man beats a carpet again and again
It's not the carpet he's attacking, but the dirt in it.

Commenting on the famous expression of Mansur al-Hallaj, for which al-Hallaj was executed as a blasphemer, in The Mathnawí of Jalálu'ddín Rúmí, Vol. 4, part 7, edited by Reynold Alleyne Nicholson (1940) p. 248
Variant translation: People imagine that it is a presumptive claim, whereas it is really a presumptive claim to say "I am the slave of God"; and "I am God" is an expression of great humility. The man who says "I am the slave of God" affirms two existences, his own and God's, but he that says "I am God" has made himself non-existent and has given himself up and says "I am God", that is, "I am naught, He is all; there is no being but God's." This is the extreme of humility and self-abasement.
Kontext: This is what is signified by the words Anā l-Ḥaqq, "I am God." People imagine that it is a presumptuous claim, whereas it is really a presumptuous claim to say Ana 'l-'abd, "I am the slave of God"; and Anā l-Ḥaqq, "I am God" is an expression of great humility. The man who says Ana 'l-'abd, "I am the servant of God" affirms two existences, his own and God's, but he that says Anā l-Ḥaqq, "I am God" has made himself non-existent and has given himself up and says "I am God", that is, "I am naught, He is all; there is no being but God's." This is the extreme of humility and self-abasement.

"This We Have Now" in Ch. 25 : Majesty. p. 262
The Essential Rumi (1995)
Kontext: This
that we are now
created the body, cell by cell,
like bees building a honeycomb. The human body and the universe
grew from this, not this
from the universe and the human body.

As translated in Masnavi I Ma'navi : The Spiritual Couplets of Maulána Jalálu-'d-Dín Muhammad Rúmí (1898) edited by Edward Henry Whinfield Book IV, Story IV : "Bayazid and his impious sayings when beside himself" <!-- also quoted in The Perennial Philosophy (1945) by Aldous Huxley -->

Zdroj: The Essential Rumi (1995), Ch. 19 : Jesus Poems, p. 205
Kontext: The miracle of Jesus is himself, not what he said or did
about the future. Forget the future.
I'd worship someone who could do that.

Zdroj: The Essential Rumi (1995), Ch. 19 : Jesus Poems, p. 205

III, 4129
Jewels of Remembrance (1996)

"In Baghdad, Dreaming of Cairo: In Cairo, Dreaming of Baghdad." Ch. 20 : In Baghdad, Dreaming of Cairo: More Teaching Stories, p. 206
Disputed, The Essential Rumi (1995)

Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal" and another "Alif."
If you give a candle to everyone, their differences will be gone,
Compare the sensual eye to the
hand of one that felt the elephant.
The eye of outward sense is as the palm of a hand,
The whole of the object is not grasped in the palm.
The sea itself is one thing, the foam another;
Neglect the foam, and regard the sea with your eyes.
The Masnavi, Book III, Story V, as translated in Masnavi I Ma'navi : The Spiritual Couplets of Maulána Jalálu-'d-Dín Muhammad Rúmí (1898) by Edward Henry Whinfield

As quoted in And Muhammad is his Messenger : The Veneration of the Prophet in Islamic Piety (1985) by Annemarie Schimmel, p. 215

"The Sheikh who played with the Children" in Ch. 4 : Spring Giddiness, p. 46
Disputed, The Essential Rumi (1995)

Rumi Daylight (1990)

"On Gambling" Ch. 18 : The Three Fish, p. 193
Disputed, The Essential Rumi (1995)

Hush, Don't Say Anything to God: Passionate Poems of Rumi (2000)

Hush Don't Say Anything to God (1999)