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Bjerregaard CHA - Sufism: Difference between revisions
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Add Part II (Symbols), August 1886 installment, pp. 139-144, checked against the 1886 scan; series continues beyond August per an external index
m (Add Part II (Symbols), July 1886 installment, pp. 108-111, checked against the 1886 scan; series continues beyond July per an external index) |
m (Add Part II (Symbols), August 1886 installment, pp. 139-144, checked against the 1886 scan; series continues beyond August per an external index) |
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| original language = English | | original language = English | ||
| publication date = May, June, July 1886 | | publication date = May, June, July, August 1886 | ||
| publication date sortable = 1886-05 | | publication date sortable = 1886-05 | ||
| publication place = ''The Path'' | | publication place = ''The Path'' | ||
| publications = [[Path/Vol1/Text|''The Path'', vol. I, no. 2]], May 1886, pp. 41-51 (Part I, Texts); no. 3, June 1886, pp. 68-80 (Part II, Symbols, continued); no. 4, July 1886, pp. 108-111 (continued) | | publications = [[Path/Vol1/Text|''The Path'', vol. I, no. 2]], May 1886, pp. 41-51 (Part I, Texts); no. 3, June 1886, pp. 68-80 (Part II, Symbols, continued); no. 4, July 1886, pp. 108-111 (continued); no. 5, August 1886, pp. 139-144 (continued) | ||
| read links = [[Path/Vol1/Text|Electronic journal edition in Teopedia]] | | read links = [[Path/Vol1/Text|Electronic journal edition in Teopedia]] | ||
| note = A chapter from a manuscript work by Bjerregaard, designed as a textbook for students in mysticism, published in two parts, Part I ("Texts") and Part II ("Symbols"). Per an external index (theosociety.org), Bjerregaard's "Sufism" series in ''The Path'' ran from May through October 1886, i.e. Part II itself continued across several further issues beyond | | note = A chapter from a manuscript work by Bjerregaard, designed as a textbook for students in mysticism, published in two parts, Part I ("Texts") and Part II ("Symbols"). Per an external index (theosociety.org), Bjerregaard's "Sufism" series in ''The Path'' ran from May through October 1886, i.e. Part II itself continued across several further issues beyond August; only the May-August installments have been checked against the 1886 scan and added here so far. Later installments will be appended to this page as those issues are processed. | ||
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To prove that man lives through God's will alone, and not by blood, Jelal one day, in the presence of a crowd of physicians and philosophers, had the veins of both his arms opened and allowed them to bleed until they ceased to flow. He then ordered incisions to be made in various parts of his body; but not one drop of moisture was anywhere obtainable. He now went to a hot bath, washed, performed an ablution, and then commenced the exercise of the sacred dance. | To prove that man lives through God's will alone, and not by blood, Jelal one day, in the presence of a crowd of physicians and philosophers, had the veins of both his arms opened and allowed them to bleed until they ceased to flow. He then ordered incisions to be made in various parts of his body; but not one drop of moisture was anywhere obtainable. He now went to a hot bath, washed, performed an ablution, and then commenced the exercise of the sacred dance. | ||
< | {{Page aside in Path|v=1|n=5|p=139}} | ||
{{Style P-Subtitle|Notes on Jelaluddin Rumi—Continued:}} | |||
—Space forbids us to dwell any longer upon the miracles of this wonderful man of whom Shems Tebreez once asserted, in Jelal's College, that "whosoever wished to see again the prophets, had only to look on Jelal, who possessed all their qualifications; more especially of those to whom revelations were made, whether by angelic communications, or whether in visions; the chief of such qualities being serenity of mind with perfect inward confidence and consciousness of being one of God's elect. Go and look upon Jelal, if thou wish to comprehend the signification of that saying 'the learned are the heirs of the prophets,' together with something beyond that, which I will not here specify." | |||
We must add a few passages from Jelal's lectures, &c. These were his last instructions, "''the best of mankind is he who benefiteth men''" and, "''the best of speech is that which is short and to the purpose''." Jelal once at a funeral spoke thus: "The ordinary reciters, by their services, bear witness that the deceased lived a Muslim. My singers, however, testify that he was a Muslim, a believer, and a lover of God." He added: "Besides that; when the human spirit, after years of imprisonment in the cage and dungeon of the body, is at length set free, and wings its flight to the source whence it came, is not this an occasion for rejoicings, thanks, and dancings? The soul in ecstacy, soars to the presence of the Eternal; and stirs up others to make proof of courage and self sacrifice. If a prisoner be released from a dungeon and be clothed with honour, who would doubt that rejoicings are proper? So, too, the death of a saint is exactly a parallel case." Once, when requested to give a lecture to men of science, he answered: "A tree laden with fruit, had its branches bowed down to the earth therewith. At the time, doubts and gainsayings prevented the gardners from gathering and enjoying the fruit. The tree has now raised its head to the skies, and beyond. Can they hope, then, to pluck and eat of its fruit?"— | |||
Jelal's chief work, and the reference-book of Sufism, is the ''Mesnevi'' (Mathnawi) usually known as the ''Mesneviyi Sherif, or Holy Mesnevi''. It is truly one of the most famous books of the East, studied and commented upon wherever dogmatic religion has been abandoned for esoteric truth. | |||
From the preface we quote the following: | |||
{{Page aside in Path|v=1|n=5|p=140}} | |||
"This is the book of the Rhymed Couplets (Mathnawi, Mesnevi). It contains the roots of the roots of the roots of the one (one true) Religion (of Islam); and treats of the discovery of the mysteries of reunion and sure knowledge. It is the Grand Jurisprudence of God, the most glorious Law of the Deity, the most manifest Evidence of the Divine Being. The refulgence thereof "is like that of a lantern in which is a lamp"<ref>Quran xxiv, 35.</ref> that scatters beams more bright than the morn. One of these springs is "the fount named Salsabil"<ref>Ibid, lxxvi, 18.</ref> by the brethren of this religious order; but, by saints and those miraculously endowed, it is called "the Good Station,"<ref>The Mevlevi or dancing devishes.</ref> and "the Best Resting Place."<ref>Quran xix, 74.</ref> The just shall eat and drink therein, and the righteous shall rejoice and be glad thereof. Like the Egyptian Nile, it is a beverage for the patient, but a delusion to blasphemers; even as God, whose name be glorified, hath said: "He misleads therewith many, and He guides therewith many; but He misleads not therwith (any), save the wicked."<ref>Ibid, xxv, 26.</ref> | |||
"It is a comfort to man's breast, and expeller of cares. It is an exposition of the Quran, an amplification of spiritual aliments, and a dulcifier of the disposition; written "by the hands of honorable scribes"<ref>Ibid, lxxx, 15.</ref> who inscribed theron the prohibition: "Let none touch save the purified."<ref>Ibid, lvi, 78.</ref> It is (a revelation) "sent down (from on high) by the Lord of (all) the worlds,"<ref>Ibid, lvi, 79.</ref> which vanity approacheth not from before, nor from behind,"<ref>Ibid, xli, 42.</ref> which God watches over and observes, He being "the best of a Preserver,"<ref>Ibid, xii, 64.</ref> and "The Most Compassionate of the merciful ones,"<ref>Ibid, vii, 150.</ref> unto whom pertain (many) titles, his utmost title being God, whose name be exalted." | |||
Further on he says: "I have exerted myself to enlarge this book of poetry in rhyming couplets, which contains strange and rare narratives, beautiful sayings, and recondite indications, a path for the devout, a garden for the pious, short in its expressions, numerous in their applications."— | |||
The Mesnevi is said to contain twenty-six thousand six hundred and sixty couplets and a large part of them ought to be cited here, but space forbids. We offer a few selections entirely at random. | |||
{{Style P-Poem | |||
| poem = The strength of strongest man can merely split a stone ;<br>The Power that informs man's soul can cleave the moon,<br>If man's heart but untie the mouth of mystery's sack,<br>His soul soon soars aloft beyond the starry track.<br>If heaven's mystery divulged should, 'haps become,<br>The whole world 'twould burn up, as fire doth wood consume.<br>Saints' ecstacy springs from a glimpse of God's pride,<br>His station's that of intimate. He's bridegroom ; God is bride.<br>A bride's veiled graces are not seen by groom alone ;<br>Her unveiled charms solely to him in private shown.<br>In state she first appears before the people all ;<br>Her veil removed, the groom alone is at her call.—<br>Who's not received the gift of knowledge from above,<br>Will ne'er believe a stock could sigh and moan for love<br>He may pretend to acquiesce ; not from belief ;<br>He says : "Tis so," to scape a name much worse than thief.<br>All they who're not convinced that God's "Be" is enough,<br>Will turn away their face ; this tale they'll treat as "stuff."—<br>If he (man) from ''esse'', reach not ''posse's'' state, he's ''nil''.—<br>(God) Himself He's veiled in man, as sun behind a cloud.<br>This seek to comprehend. God knows what mysteries shroud.<br>The sun He is ;—the sun of spirit, not of sky ;<br>By light from Him man lives ;—and angels eke, forby.<br>The soul it is originates all vital force.—<br>The Prophet hath assureth us God's the soul of all.—<br>The world's renewed each moment, though we still remain<br>In ignorance that pernanence can change sustain.<br>Life, like a river, ceaselessly, is still renewed.—<br>Each night Thou settest free the soul from trap of flesh,<br>To scan and learn the hidden records of Thy wish,<br>Each night the soul is like a bird from cage set free,<br>To wander. Judge and judgment, then, it does not see.<br>By night the pris'ner loses sense of bars, of chains ;<br>By night the monarch knows no state, no pomp retains ;<br>The merchant counts no more, in sleep, his gains and loss ;<br>The prince and peasant, equal, on their couches toss.<br>The Gnostic is so e'en by day, when wide awake ;<br>For God hath said : "Let quietude care of him take."<br>Asleep to all the things of earth by night, by day,<br>As pen in writer's hand he doth his guide obey.— | |||
}} | |||
{{Page aside in Path|v=1|n=5|p=141}} | |||
Of this, the Gnostic's privilege, a trace 'd suffice | |||
To rob of sleep and reason vulgar souls of ice. | |||
His spirit wanders in the groves of th' absolute. | |||
His soul is easy ; body, still, calm, quiet, mute. | |||
In sleep thou bearest no burden ; borne thou art, instead. | |||
* * * * * | |||
Know then, thy sleep's a foretaste of what is to come, | |||
From the rapt state of saints arriving at their home. | |||
The saints were well prefigured by the "Sleeper's Seven," | |||
"Their sleep," "their stretchings," "their awaking" lead to heaven.— | |||
Each night, in profound sleep our consciousness sinks, | |||
Becomes non-existent ;—waves on seashore's brinks.— | |||
The body's a cage and a thorn to the soul. | |||
Hence, seldom are body and soul wholly whole.— | |||
Both men and fairies pris'ners are in earthly cage.— | |||
If lifted could be from our souls the dark veil, | |||
Each word of each soul would with miracles trail.— | |||
The soul unto the flesh is joined, by God's decree, | |||
That it may be afflicted, —trials made to see.— | |||
Th' Infinites' lovers finite's worshippers are not | |||
Who seek the finite lose th' Infinite, as we wot, | |||
When finite with the finite falls in love, perforce, | |||
His loved one soon returns to her infinite source.— | |||
In non-existence mirrored, being we may see ;— | |||
Annihilate thy darksome self,—thy being's pall. | |||
Let thy existence in God's essence be enrolled, | |||
As copper in alchemists' bath is turned to gold. | |||
Quit "I" and "We," which o'er thy heart exert control. | |||
'Tis egotism, estranged from God, that clogs thy soul.— | |||
Discharge thyself of every particle of self ; | |||
So shalt thou see thyself pure, free from soil of pelf. | |||
Within thy heart thou'lt see the wisdom of the saints, | |||
Without a book, a teacher, or professor's plaints. | |||
Thyself * * purge of self. Abstraction thou shalt gain.— | |||
Both love and soul are occult, hidden and concealed.— | |||
A lover's whole life is but self-sacrifice ; | |||
He wins not a heart, save his own heart's the price.— | |||
When love for God is lighted in the human heart, | |||
It fiercely burns ; it suffers not effects' dull smart ; | |||
—— love is love's own sign, giv'n from the highest sphere.— | |||
The heart's with God,—the heart is God,—boundless, immense ! | |||
From all eternity, the figures of all things, | |||
Unnumbered, multitudinous, gleam in hearts' wings. | |||
To all eternity each new-created form | |||
In heart of saint reflected is, most multiform.— | |||
Have patience, thou too, brother, with thy needle's smart, | |||
So shalt thou, 'scape the sting of conscience in thy heart. | |||
They who have conquered,—freed themselves from body's thrall, | |||
Are worshipped in the spheres, the sun, the moon, stars, all. | |||
Whoever's killed pride's demon in his earthly frame, | |||
{{Page aside in Path|v=1|n=5|p=142}} | |||
The sun and clouds are slaves, to do his bidding, tame. | |||
His heart can lessons give of flaming to the lamp ; | |||
The very sun not equals him in ardent vamp,— | |||
The inward hymn that's sung by all the hearts of saints | |||
Commences : "O componant parts of that thing ''Not''." | |||
Now since they take their rise in this ''Not'', negative, | |||
They put aside the hollow phantom where we live. | |||
Ideas and essences become "things" at His word.— | |||
This world's a negative ; the positive seek thou.— | |||
All outward forms are cyphers ; search, the sense to know.— | |||
Mankind the songs of fairies never hear at all, | |||
They are not versed in fairies' ways, their voices small.— | |||
"Allah, Allah!"<ref>True transl. by J. Freeman Clark.</ref> cried the sick man, racked with pain the long night through ; | |||
Till with prayer his heart grew tender, till his lips like honey grew. | |||
Till at morning came the Tempter ; said "Call louder, child of Pain ! | |||
See if Allah ever hear or answers 'Here am I,' again." | |||
Like a stab, the cruel cavil through his brain and pulses went ; | |||
To his heart an icy coldness, to his brain a darkness sent. | |||
Then before him stands Elias ; says, "My child, why thus dismayed ? | |||
Dost repent thy former fervor? Is thy soul of prayer afraid?" | |||
"Ah!" he cried, "I've called so often ; never heard the 'Here am I;'" | |||
And I thought, God will not reply ; will not turn on me his eye." | |||
Then the grave Elias answered, "God said, Rise, Elias, go | |||
Speak to him, the sorely tempted ; lift him from his gulf of woe. | |||
Tell him that his longing itself is itself an answering cry ; | |||
That his prayer, 'Come, gracious Allah!' is my answer 'Here am I.'" | |||
—When thy mind is dazed by colour's magic round, | |||
All colours lost in one bright light diffused around. | |||
Those colours, too, all vanish from our view by night. | |||
We learn from this, that colour's not from light distinct. | |||
The sense of colour-seeing's not from light distinct. | |||
So, too, the sudden rainbow of our mind's instinct ; | |||
From sunlight, and the like, all outer colours rise ; | |||
The inward tints that mark our minds, from God's sunrise. | |||
The light that lights the eye's the light that comes of God, | |||
Which lies beyond the reach of sense and reason, clod ! | |||
Eye's light is but derived from what illumes that part. | |||
The light that lights the heart's the light that comes of God, | |||
By night we have no light ; no colour can we see. | |||
Thus, light we learn by darkness, its converse. Agree ! | |||
A seeing of the light, perception is of tints ; | |||
And these distinguished are through darkness gloomy hints. | |||
Our griefs and sorrows were by God first introduced, | |||
That joy to sense apparent thence should be reduced | |||
Occult things, thus, by converse, grow apparent, all. | |||
Since God has no converse, apparent He can'fall. | |||
Sight first saw light, and then the colours saw, | |||
From converse converse stands forth, as Frank from Negro. | |||
{{Page aside in Path|v=1|n=5|p=143}} | |||
By converse of the light, distinguish we the light ; | |||
A converse 'tis that converse shows unto our sight. | |||
The light of God no converse has in being's bound ; | |||
By converse, then, man has not its distinction found. | |||
Our eyes cannot distinguish God, decidedly ; | |||
Though He distinguish Moses and the Mount from thee.— | |||
The doctrine, which Jelal was most emphatic about was the extinguishment of Self, and his teachings are quite characteristic for him, though the general doctrine is a common one among the Sufis. ''He argues for simplicity.'' He tells us a story about a dispute between Chinamen and Greeks before the Sultan, as to who is the more skilful of the two nations, in the art of decoration. The Chinese ask for and get thousands of colours and work hard, while the Greeks ask for no color; they only polish their front, | |||
"Effacing every hue with nicest care," | |||
and when the Sultan came to examine the relative merit of Chinese gorgeousness and Greek simplicity, | |||
{{Page aside in Path|v=1|n=5|p=144}} | |||
{{Style P-Poem | |||
| poem = "Down glides a sunbeam through the rifted clouds,<br>And, lo ! the colours of that rainbow house<br>Shine, all reflected on those glassy walls<br>That face them, rivalling : The sun hath painted<br>With lovelier blending, on that stony mirror<br>The colours spread by man so artfully.—<br>Know them, O friend ! such Greeks the Sufis are,<br>Having one sole and simple task,—to make<br>Their hearts a stainless mirror for their God.— | |||
}} | |||
''(To be continued.)'' | |||
{{Footnotes}} | {{Footnotes}} | ||