Mumble and Jumble for soul !

Dialogue between Candle and Moth:

To give pain-

That's your Choice.

To sustain Pain-

That's my Choice.

You are adroit in yours.

I am adroit in mine.

The way you joy-

That's your playingfield.

The way I joy-

That's my playingfield.

What's your aim is my aim!

What's my aim is yours aim!

That's why we are true friends.

Candle and Moth; both have same story:

Wick asked wax one day:

This query:

'Why you cry,

When i am on fire?

Wax reply:

How shall i not cry!

for one whom,

burn and fry;

for me-

In my love.

To whom,

i have given-

Place in my empire.

..........................................................

Candle (Wax and wick) and moth have such a madness, passion and love, for them, reasons don't have any meaning at all. That's why whenever both of them join a dance-party, they engage themselves to the degree of 'annihilation' and 'self-denial'.

Why these two notions can be  together,

 fire and a moth?

 Maybe because the moth can  have its life

 as calm and comfortable as it should be..

 But every time it sees the flame of the candle moving in the wind,

 it  flies  to it as if being under  spells.

 The spells of love to dance and make her life

 As sparkling as a drop of crystal water, shining in the sun.

A wish to live in love, and keep that thing forever.

 a firefly itself is light only at night!

death is  a long waited reward  for a moth

after   the mad dancing rite

Let introduce another dimension into moth metaphor.

Moth wants to die-

In the passion of light.

While firefly herself is light.

Although-

both share same family.

........................................

quite opposite!

For her(moth), the rest is death!

And for the sake of rest-

She is dancing!

I am afraid there is nothing more interesting than passion.    I just feel  a dancing moth needs some rest not to die from her passion  at the age of several hours.

Is there something more interesting than passion itself! ...

 small ode to passion!

poor moth fly!   I feel she needs some rest to stop her mad dancing and looked around . she might be very lucky to see something interesting.....

Youth, that had come to wander there,

Went creeping

Sadly away.

When being little we always want to get older, as grown-ups are allowed so much and kids are allowed so little.

When being in youth we want to get older   and to begin working  as we want to get financially independant...

 At last we are ol and we are independent and we  remember about the youth again and again...

A paradox!

what about the inner beauty? can it disappear with the beauty of your body?

Exactly! that's what the poet wanting from us to conclude, Iqbal, tacitly provokes our intellect to divert on inner aspects of being, more eternal and permanent soul. As the components of physical body will depart back to their eternal resourviors, soul of wings will fly as much high as the size of wings.  

that's right! words are beautiful!

but  seems that' s only about physical beauty and youth

 and what about the inner beauty? can it disappear with the beauty of your body.?

"With pain the new bud's tiny heartbeat thrilled"

like this line very much. just feel from time to time that to be really beautiful you should   have suffered  before

Yesterday, i was going through the opening poem of Mathnavie-e-Rumi and it entangled every nib of my being, 'The song of Reed' resembles the ecstasy of Mansur-Al-Hallaj, that's why i wanted to quote it from one of the various English translations, which i found in one of many web-sites. There are many translations to 'The song of reed' but this one i found most near to the essence of original, although, it is still translation.

Thanks Cranberry for guiding and introducing me again to Rumi! 

Here is a translation:

Translated by Ibrahim Gamard

* Note at the end of the poem

1. Listen to the reed (flute), how it is complaining!
It is telling about separations,

2. (Saying), “Ever since I was severed from the reed field,
men and women have lamented in (the presence of) my shrill cries.

3. “(But) I want a heart (which is) torn, torn from separation,
so that I may explain the pain of yearning.”

4. “Anyone one who has remained far from his roots,
seeks a return (to the) time of his union.

5. “I lamented in every gathering;
I associated with those in bad or happy circumstances.

6. “(But) everyone became my friend from his (own) opinion;
he did not seek my secrets from within me.

7. “My secret is not far from my lament,
but eyes and ears do not have the light (to sense it).

8. “The body is not hidden from the soul, nor the soul from the
body; but seeing the soul is not permitted.”

9. The reed’s cry is fire — it’s not wind!
Whoever doesn’t have this fire, may he be nothing!

10. It is the fire of Love that fell into the reed.
(And) it is the ferment of Love that fell into the wine.

11. The reed (is) the companion of anyone who was severed from a
friend; its melodies tore our veils.

12. Who has seen a poison and a remedy like the reed?
Who has seen a harmonious companion and a yearning friend like
the reed?

13. The reed is telling the story of the path full of blood;
it is telling stories of Majnoon’s (crazed) love.

14. There is no confidant (of) this understanding except the
senseless! There is no purchaser of that tongue except the ear
[of the mystic.]

15. In our longing, the days became (like) evenings;
the days became fellow-travellers with burning fevers.

16. If the days have passed, tell (them to) go, (and) don’t worry.
(But) You remain! — O You, whom no one resembles in
Purity!

17. Everyone becomes satiated by water, except the fish.
(And) everyone who is without daily food [finds that] his days
become long.

18. None (who is) “raw” can understand the state of the “ripe.”
Therefore, (this) speech must be shortened. So farewell!

19. O son, break the chains (and) be free!
How long will you be shackled to silver and gold?

20. If you pour the sea into a jug,
how much will it contain? (Just) one day’s portion.

21. The jug of the eye of the greedy will never be filled.
(And) as long as the oyster is not content, it will never be filled by
a pearl.

22. Anyone (whose) robe is torn from love,
becomes completely purified from greed and defect.

23. Be joyous! O our sweet melancholy Love!
O doctor of all our diseases!

24. O Medicine of our pride and vanity!
O you (are) our Plato and (our) Galen!

25. The earthly body went up to the heavens from Love!
The mountain began to dance and became agile!

26. O lover! Love became the soul of Mount Sinai!
Mount Sinai (became) drunk “and Moses fell down senseless”!

27. If I were joined with the lip of a harmonious companion,
I (too) would utter speeches like the reed!

28. (But) anyone who becomes separated from one of the same
tongue becomes without a tongue, even if he has a hundred
songs [to share].

29. When the rose has gone and the garden has passed away,
you will no longer hear from the nightingale (about) what
happened.

30. The Beloved is All, and the lover (is merely) a veil;
the Beloved is Living, and the lover (is merely) a corpse.

31. When Love has no concern for him,
he is left like a bird without wings. Misery for him!

32. How can I have awareness of before and behind,
when the Light of my Beloved is no (longer) before and behind?

33. Love wants these words to manifest.
(But) how is it that the mirror reveals nothing?

34. Do you know why your mirror reveals nothing?
Because the rust is not separated from its face!

* Rumi is not writing about the love of a man or woman, but love for the Divine. His poetry is often misinterpreted as being love for a human being, and this comes from many of the faulty translations out there. Many of the translators do not know Farsi, and use existing English translations and make it their own. Gamard is a reliable translator because he knows Farsi.

Rumi belonged to a Sufi order where the practice was to cleanse the heart of bad traits like greed, envy, arrogance, etc. By emptying out the bad and filling with the heart with good, sufis were able to live in peace with everything around them. They did not look at the flaws of the people around them, but concentrated on themselves. They never judged anyone except themselves. They also worked to live and help all human beings and nurture all plants and animals. By pleasing God, and purifying their hearts, and being merciful and compassionate to all living things, they attained peace and a high spiritual status with God.

Sufi orders are still in existence today although they are not as popular as they once were. They are often misunderstood including by many Muslims.

Thanks for helping to discover  Mansur al Hallaj.

And the choice of the poem was really fine, as in its contraversial content can be thought away from different positions.

 the position of pain and  pleasure

the position of friendship

 the position of humanity.

Thanks for sharing!

Mansur-al-Hallaj is very strong and brave and doesn 't seem afraid  of pain.He is an exeption.

 But ordinary people are unlikely to dare to allow God to enter  as they have no enough place  and the place might be dirty to accept the Supreme Being

So odinary ones  need mediums  like saints and prophets to communicate with God

really your ego just covers your eyes and you cannot see the God.

when  you feel absolutely lost and nothing else to lose

there is a  chance  for God to inhabit your heart

God needs place .....  .God cannot coexist with the trash of your personality

so to be mystically killed that's the only way to feel the God and get everything;)

Well said!

When Mansur-al-Hallaj had fully emptied and annihilated the burden of his ego-self, in that state of spiritual rapture and ecstasy he cried out, 'Ana-al-Haqq, I am the Truth'. These words were taken so much controversial by the high official of his time that he was persecuted for 'self-proclamation of Devinity'.  People of senses perceived that Mansur called himself G-d, while actually he was declaring the emptiness of his own-being, like he was telling to everybody that Mansur didn't exist on the face of earth, and due to his nothingness, the mirror of his heart is blank too, and the only picture obvious in his heart's mirror is none other but of G-d, Himself. This is like a person surrender himself before his beloved and declared his nothingness and want to color himself in the color of his beloved- after himself making colorless through annihilation; the color he than posses is the color of his Beloved.

Mansur, was bold and daring, he knew that the consequences of his declaration of emptiness would bother many those who proclaim themselves religious extrovertly but in their introvert; they are making themselves G-d and they are themselves absolute corrupt, he was correct, the corrupt Caliph of his era decreed death sentence on Mansur for his radical statement and the favor which he granted from his friends to kill him was, however, not merely for aesthetic death, but as well as for a violent one: "Kill me, O my dear friends, for me living is death, and death a life, kill me, and burn me, and spread my crumbling bones..."

For Al-Hallaj, the reason for his hanging had of no importance,he had reached a state of mystical journey where reasons had no meaning; only his unflinching Love for G-d mattered, thus on the night of his hanging before enormous crowd that was gathered to witness his hanging, he was smiling, eagerly waiting the meeting with his Lord. In numerous narrations it is stated that after beheaded, every drop of his blood cried out, 'Ana-al-Haqq..... I am the Truth', since than Mansur has become the most celebrated legend of mysticism and poetry.

for me  this poem isn't disturbing at all!

really your ego just covers your eyes and you cannot see the God.

when  you feel absolutely lost and nothing else to lose

there is a  chance  for God to inhabit your heart

God needs place .....  .God cannot coexist with the trash of your personality

so to be mystically killed that's the only way to feel the God and get everything;)

Commentary by Ivan M. Granger

At first reading, this poem by Hallaj is really rather disturbing. Why is he begging his "faithful friends" to kill him? Even the language of being "stripped" has an element of violence to it. Yet, with all of that, why does the poem seem to emanate such bliss?

When Hallaj asks to be killed, he follows by saying that "in my being killed is my life." He is not talking about physical death, he is talking about the mystic's death, the death of the ego-self, ecstatic annihilation in God. And in that annihilation, true life is found. This is what he implores his faithful friends to grant him.

Such a radical loss of the ego is like standing naked, "stripped of all your attributes" before God, the Beloved. When that occurs, you recognize the divine qualities are actually your qualities, have been all along.

Hallaj's final lines are especially rich in meaning. When there is "me and You," that is, a sense of duality or separation between you and God, "there is only me." The ego-self, the "me," shades all perception so everything, even the idea of God, only reflects the ego back to itself.

This is why you must "take away the me." When you do that, when you drop the ego-sense, then no "me" remains and the Divine is found to be present everywhere.