Funny. I knew last week that I wanted to post the Rumi poem below, “Word Fog”, with this week’s blog, even if I did nothing but share this poem itself because I find Rumi’s words to be sublime, with such amazing depth of insight (as translated by Coleman Barks in Rumi—The Big Red Book). Then a few nights ago I had a dream about moving into a new apartment. The apartment was very spacious, room after room unfolding as I walked through it, so when I awoke I knew the dream was about moving into a more expansive state of consciousness. Then it hit me how this was a more “roomy” = Rumi consciousness! May it be so!
Tag Archives: Coleman Barks
Sing Hu, a Healing Song of Divine Love
This past two weeks I have been sharing well-known prayer poems as words from the HEALER archetype energy…whether you think of that as your own inner archetypal Healer part of Self, or Spirit Itself, or the centering Order of the Universe, or God as the Creator and Healer, or a spiritual Teacher or Master who brings Healing to your Heart. Spirituality in any form brings healing energies and allows us also to be a Vehicle of divine or impersonal, detached love which can be a healing balm for others who are open to receive that love.
I will share two more prayer poems today and Sunday (or Tuesday) to wind up this month of alchemical pairings of the HEALER Archetype with the Life Metaphor Life Is (or, can be!)…Better Endings.
Sing Hu, an ancient, sacred Name for the Creator
For myself, I take quite seriously Ghandi’s words shared in Tuesday’s post about the value of ALL religions or spirituality and including secular philosophical systems of belief or faith that are each of unfathomable significance and truth to the practicing Believer. My own spiritual practice for over forty years (would you have asked) is that of Eckankar, a modern-day religion with ancient roots, sometimes known as the Religion of the Light and Sound of God.
In Eckankar, we recognize and sing religiously as a love song to God an age-old prayer poem; it is a mantra that we may practice daily, even 24/7 in the background of our thoughts or consciousness. This ancient Word, sung simply on the outgoing breath as the one syllable HU (or, Huuuuuuuuuuuu), is found in many faith traditions. It is found in Allah+HU+Jah(weh) (Allelujah!) in declaration of names of the Divine, and it meant God or the Breath of God in ancient Egypt. It is in the Hawaiian Kahuna (a healing energy or Healer persona), and Hututu is the leader of all of the pantheon of Hopi Spirit-bearing kachinas.
The most popular poet of our modern age is Jalal-ad-DIN-Rumi, whose spiritual Teacher/ Master was Shams, or Shamus-i-Tabriz. Rumi (1207-1273 AD) wrote his “ecstatic” (from Gk. ekstasis: ‘standing apart from the body’) poetry in the mid 13th Century in a region of what is now northwestern Turkey. Below allow me to share some of Rumi’s poems that include reference to this love song to God or Name of God or the Breath of the Creator: HU.
The HU in Rumi’s Poetry
In sufi circles they say, “There’s prayer, and a step up from that is meditation, and a step up from that is sohbet, or conversation.”
Who is talking to HU! (The pronoun for divine presence.) Lover to beloved, teacher to disciple. The Friendship of Rumi and Shams
became a continuous conversation, in silence and words, presence talking to absence, existence to non-existence, periphery to center.
Rumi’s poetry may be heard as eavesdropping on that exchange.”
Coleman Barks, May 2, 1994
Say I am You – RUMI
Mathnawi, Book VI, 4038-4044http://www.sourcetext.com/hupage/Rumi/rumi0.html
[Open Secret – Versions of Rumi
by John Moyne and Coleman Barks]
This is what the Friend can do
when one is in such love. Sensual people use the holy names
often, but they don’t work for them.
The miracle Jesus did by being the name of God,
Zuleika felt in the name of Joseph.
When one is united to the core of another, to speak of that
is to breathe the name HU, empty of self and filled
with love. As the saying goes, The pot drips what is in it.
The saffron spice of connecting, laughter.
The onion-smell of separation, crying.
Others have many things and people they love.
This is not the way of Friend and friend.
[One-Handed Basket Weaving – RUMI
by Coleman Barks]
Muhammed is said to have said,
“Whoever belongs to God, God belongs to.”
Our weak, uneven breathings,
these dissolving personalities,
were breathed out by the eternal
Huuuuuuuu, that never changes!
A drop of water constantly fears
that it may evaporate into the air,
or be absorbed by the ground.
It doesn’t want to be used up
in those ways, but when it lets go
and falls into the ocean it came from,
it finds protection from the other deaths.
Its droplet form is gone,
but its watery essence has become
vast and inviolable.
Listen to me, friends, because you
are a drop, and you can honor yourselves
in this way. What could be luckier
than to have the ocean come
to court the drop?
For God’s sake, don’t postpone your yes!
Give up and become the giver.
Anyone can sing HU, either aloud or silently. It does not belong to any one religion or spiritual Way. Simply open your heart to love and allow this ancient, creative and healing current, this primal Word, to flow gently through you. It can help to lift your consciousness to link with your highest nature or with the quiet voice of Life—or love—Itself!
The Learner: A Question Of Afterlife
you worry too much.
You have seen your own strength.
You have seen your own beauty.
You have seen your golden wings.
About anything less,
why do you worry?
You are in truth
the soul, of the soul, of the soul.
~ Rumi ~
(picture and poem reposted from Theresa at Soulgatherings, Dec.10, 2014)
This week while focusing on the Teacher archetype, what has come forth for me is a Learner part of Self. I have been asking and asking, what can I learn from some of the more difficult life experiences I am confronted with lately?
I lost a friend whom I thought very highly of last week. He passed away suddenly after battling an illness for a long time that he never told me about. I should have known, I felt. I should have questioned him when he uncharacteristically issued a swear word in our usually very positive exchange at Words with Friends. What would my Teacher say?
I will name my inner-self teacher Rumi, after the poet I admire whose poetry I deeply appreciate. Please, teach me, Jalal.
I envision a desert oasis. I walk around, exploring. I hear music, the sound of a wooden flute, and I think of Rumi’s “Song of the Reed”, and here he is, sitting across a wooden table from me at a quiet tavern. The music that fills the air seems to be coming directly from this gentle man with dark hair, otherworldly eyes and olive toned skin, wearing an off-white cotton overshirt, without a turban. A stack of of cloth papers and a quill pen sits on the table before him.
“Where do we go when we leave this pale plane? I know we go on forever, in various forms, but do we retain the sense of a unified consciousness?”
“Do you fear your own freedom so much that you would seek to contain its expression after your bird-soul is released?”
“I know that at least in this body-state, for all of its slow progress and limitations, it is solid; this lifetime is predictable, consistent. I go to sleep at night and I awake the next morning in the same body and Mind, day by day by day, for many decades. Without this solid frame, I don’t know where I will be.”
“Where are you, Now? Who are you, really?”
“I am Soul and not this body; yet there is comfort in the familiarity of my little-self personality and identity.”
“When you dream at night where do you go? Who are you Here?”
“Much of the time I am still me; other times I am personas from within the dream, or something greater.”
“What happens in these dreams when you feel yourself ‘something greater’ than your little ego form?”
“I am just a perspective, often. Not with a body although it doesn’t feel that way. But I am still me, as a point of view. Sometimes I can fly; sometimes I ride a Pegasus. But I am not aware of having a body in those experiences. Yet still, you see, that is my question. These dreams are episodic, not connected to one other. I am here or in another here, but I do not live a connected lifetime. I am afraid of letting go of that thread of continuity.”
Jalal sighs, a twinkle of laughter in his patient look. He slides the paper he has been writing on across to me on the table. Then he pushes his chair back from the table and gets up. He walks to a wooden platform on the side of the tavern where a man has been playing a stringed instrument like a lyre. Rumi sits tailor fashion on a large silk pillow on the platform stage. He draws out a reed flute from his wrap. He closes his eyes and lifts the flute to his lips and he begins to play.
I look at the writing on the page in front of me, listening to the delicate music. It is a poem, one I have read before, many times:
Why am I part of this disaster, this mud hole for donkeys? Is this the place
where Jesus spoke? Surely not. A table has been set, but we have not been served
sweet spring water yet. Evidently we came here to be bound hand and foot. I ask
a flower, “How is it you are so wise so young?” “With the first morning wind and
the first dew, I lost my innocence.” I follow the one who showed me the way. I
extend one hand up, and with the other I touch the ground. A great branch leans
down from the sky. How long will I keep talking of up and down? This is not my
home: silence, annihilation, absence! I go back where everything is nothing.
–Coleman Barks, The Soul of Rumi