Mevlana Jalaluddin Rumi

[English abstract]:
Abstract

In trying to fathom the crux of Rumi’s mystical ghazals, there is the thrill of investigation, the mental challenge of evaluating discordant sources, and the prospect of a better understanding of what Rumi wanted to say to his disciples, and by extension, what he might have wanted to say to us. Rumi tells a famous story, ultimately from a Buddhist source, in which people encounter an elephant for the first time in their lives, but it is in a pitch-black room, so that they are forced to feel it with their hands. Everyone comes up with a different description of the beast, based upon whether he touches the trunk, the tusks, the legs, the tail, the sides, and they fall to disputation, for lack of a candle to illuminate the truth. It was because of their vantage points that they disagreed.
All of us approach Rumi’s elephant from a particular, limited, vantage point. How might Rumi teach us to resolve these limitations? As we progress on our quest, step by step, toward the encounter with God, some are above us, some below us, but we cannot know where others are, and must be humble. We need a guide. Maybe not just one – who in Rumi’s case was the example of the Prophet Muhammad, but also there was Shams, then Salâh al-Din then Hosâm al-Din, and of course all through his life, his own spiritual practices. Perhaps, whatever civilization we identify with, his work may have something to tell us about how to avoid the kind of clash that diverts us from the path toward truth. Even if it does not fulfill that very lofty function, you may find that there are very beautiful stories and engaging, memorable poems from this 13th century Persian mystic, Rumi. Try to understand them historically, try to understand them traditionally, try to understand them spiritually, try to understand them poetically, try to understand them seriously.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

The intention of this study is to examine the last tale of Sufi master Jalal-e-din Rumi in his masterpiece Masnavi or Mathnavi (trans. 2003). Sufism is one of the world's established mystical traditions and the Sufi Order is a school that offers training for initiates. Storytelling is an integral and important tradition within Sufism, fomenting the soul’s growth through knowledge. The medium of storytelling speaks directly to the heart and soul of the listener, penetrating where mere informational and intellectual lectures do not.

One of Jala ad-Din Muhammad Rumi's important ways in relation to God-Man is "love". Man can reach God through love and achieve divine qualities. According to Islamic understanding and literature, man has been valued by God's spirit when created, and the soul of God has been given to him. Therefore, the great power that is inhabited is its spirit. With this factor, man can reach to the highest order by moving from the lowest point and raising herself, and also get the chance of accessing the divine spirit. Rumi has put the name of the relationship between God-Man as love and stated that God can be reached in this way. It was seen that Rumi gave a lot of thought and inscription to reason when revealing God's imagination. Rumi, who gives a great importance to humanity and states that he is a supreme being at every opportunity has adapted to the Islamic tradition in this respect. When necessary, the thinker who benefited from the Qur'an and, if necessary, from philosophy and other sciences of the devolution revealed his particular ideas with his own point of view without harming the integrity of man and without injuring him. He deals with people with elements like mind, soul, spirit, and heart. When it comes to the relationship of God and man, Rumi emphasizes that God created everything and that all beings in the universe and the world gain with existence of Him and we see that he adopts this view. The person who is created as a supreme being will go to God as much as he or she tries to understand him, so that he will come closer to him and have the knowledge of him.

Water stands as one of the most symbolically significant images in most of the world’s religious communities. Yet Islam’s intellectual, contemplative, and popular traditions accord distinctive and variegated meaning to this image, uniquely influenced by pre-Islamic Arabic literary convention, the text of the Qur’ān, Muslim rituals, Islamic literature, and the cultural context within which Islam blossomed. It is difficult to say that there is an image of water in Islam at all, but one can discern an accumulation of images and connotations that contribute to a concept of water as indefinite as it is rich. While, broadly speaking, that “image” relays life, knowledge, and purity, this work assumes that studying particular, illustrative instances of the meaning of water will yield a picture more indicative of Islam’s unique symbolic heritage.

Cartas Persas aos Trópicos.
Envio abaixo link para download e consulta gratuita  do meu livro Cartas Persas aos Trópicos, sobre Renascimento do Oriente Médio no qual  exponho minha troca de correspondência por dois anos entre 2003 e 2005 com uma jovem iraniana feminista enquanto trocávamos nossas experiências culturais através da Poesia  Sufi  Persa e do Modernismo Lusófono através de nossos maiores poetas mostrando que a Literatura, a Poesia e a Cultura são linguagens que permitem qualquer intercâmbio de ideias por mais diferentes que sejam nossas sociedades  . Espero que gostem.

This Article is about analyzing the word Love, in the eastern literature by the poems of Aṭṭār of Nishapur & Mawlānā. In the other part it will compare Nietzsche and Freud ideas in west with these ideas at east. The point of instinct and sexual senses in love is another topic that takes part in the article. To describing love every books, every essays are less from east to west. To describing love every words in the world are not enough, or just they are like a dot in a novel. I can’t and any one can say what love is or what is not, but what I will bring and I will write here is my experiences about what I saw in our society, in our small world, in our earth. Love in a word is destruction.

Transnational exchange has been an inseparable part of both the ancient and modern Silk Road. This paper shows how Rumi (1207-1273), a famous Persian Sufi poet, travels along the Silk Road in the 21st century. With the birth of a Rumi phenomenon in the West, Silk Road artists have rediscovered and adapted him for different purposes. Elif Shafak, the Turkish-British novelist and women’s rights activist, espouses feminist beliefs in her bestseller, The Forty Rules of Love (2010). Benefiting from the views of feminist theorists like Woolf, de Beauvoir and Friedan, this paper reveals how Shafak appropriates Rumi for her feminist purposes. Forty Rules of Love’s protagonist, Ella Rubinstein is analyzed, compared and contrasted with her former literary counterparts Pinhan and Zeliha, heroines of Shafak’s previous novels. By adapting Rumi’s definition of equality, Shafak shows how egalitarianism must pervade the relationship between women and men. The adaptation of Rumi’s ideas regarding the equality of sexes finds a different dimension when Shafak reveals that all humanity possesses femininity and masculinity at the same time. By means of ideas prevalent in the ancient Silk Road, the five classical elements theory, and the yin and yang principle, Shafak portrays unity within contradictions. It is concluded that although individuals might belong to different typologies of the five symbolic elements of nature, they can at the same time complement one another’s inharmonious personalities
peacefully. The process of integration of female and male sexes can be
expedited by opening up one’s heart to a universal love.

هذه النصوص المختارة رحلة جد قصيرة في وجدان مولانا المتأجج بالعشق. رحلة في تجواله الشعري بين آمال الإنسان وأحلامه، ومكابداته لتاريخه وشهواته. رحلة لا توفيه حقه في الكم ولا في الكيف. فإذا كان شعره، الذي يتجاوز المئة ألف بيت؛ يستحيل اختزاله في بضع عشرات من الأبيات المقتطعة من سياقها، فإن أي ترجمة لشعره، مهما بلغت براعتها؛ تطوي كذلك قدرًا من خيانة الأصل. إذ هي تحمِل من وجدان المعرِّب بقدر ما تحمِل من وجدان الشاعِر الدرويش. إن لذَّة الشعر وموسيقاه الحية وبهجته الروحية الكاملة لا يُمكن تذوقها إلا في لغته الأصلية، لكننا آثرنا ألا ندع حاجز اللغة يحول بيننا وبين تفيؤ بعض ما أنعم الله به على هذا القلب العظيم. فما لا يُدرك كله لا يُترك جُلُّه.

En esta ponencia me interesa explorar el cuerpo como elemento fundamental de la danza de los derviches sufíes mevlevíes. La orden mevleví, inspirada en la obra y la figura de Yalal al-Din Rumi, busca el retorno a la fuente originaria divina por medio de la música, la poesía y la danza circular que se conjugan en el ritual místico conocido como sema’. La obra de Rumi está permeada por varias doctrinas sufíes persas que a su vez fueron influidas por el mazdeísmo. De éstas, una de las ideas más importantes es la concepción del cuerpo como ayudante del alma en la persecución del bien y la sabiduría que el dios creador, Ahura Mazda, repartió entre los humanos. Por tanto, podemos plantear que en el contexto sufí el cuerpo material se transforma en un cuerpo ritual y purificado que acompaña el viaje del alma en su unión con Dios durante la danza mística de los derviches.

This paper (delivered October 24, 2014 at the conference "Philosophical Theologies and Philosophy of Religion in Africana Tradition, at the City University of New York Graduate Center, discusses "salvation" as the sine qua non of religious experience, but expands the meaning of "salvation" beyond typical theological definitions and beyond the borders of "religion" generally construed. It sketches a typology that includes The Mono-Salvific, the Teleo-Salvific, the Mystico-Salvific, the Quotidio-Salvific, and the Aesthetico-Salvific. It ends by briefly contrasting the ubiquitous search for salvation, through both religion, various forms of high naturalism, and aesthetics, with the prevalent conception of "liberation" as concerning oppressive political, economic, and social formations only.

द्वा सुपर्णा सयुजा सखाया _ (जीवात्मा तथा परमात्मा) तथा मौलाना रूमी की मस्नवीये-मा'नवी के तीसरे दफ़्तर की पद्यात्मक फ़ारसी कथा की समानता - चन्द्रगुप्तभारतीय

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।
तयारन्यः पिप्पलं स्वाद्वत्त्यश्रत्रन्यो अभिचाकशीति ॥

(मुण्डकोपनिषद् 3.1.1)

कथोपदेश  - मौलाना कहते हैं कि, इन दोनों पक्षियों की कथा मनुष्य का दो स्थितियों को व्यक्त करती है जिसके अनुसार हमारे आभ्यन्तर में एक ओर जहाँ पूर्णता को प्राप्त करने वाले पूर्ण अर्थात् मुक्त स्वरूप आत्मा तथा वहीं दूसरी ओर इस भौतिक संसार के बन्धन में बन्ध कर अज्ञानी रहने वाली आत्मा रूपी दो पक्षियों का वास है।  वस्तुतः आत्मा तो एक मात्र है परन्तु अज्ञान अथवा माया से आवरित हो जाने से उसका एक भौतिक स्वरूप भी देखने को मिलता है, उसी का ज्ञानावस्था में उसका वास्तविक सत् रूप देखने को मिलता है। इसी कारण जब आत्मा के एक वास्तिविक रूप तथा एक अज्ञानरूपी माया से आवरित रूप को देखते है तो द्वैतता का भान होता है।

This is the authorized Persian translation of Rumi: Past and Present, East and West, done by Hassan Lahouti in cooperation with the author.  First printing 1384 / 2006.  The late Hassan Lahouti was an accomplished translator of academic works from English to Persian, especially on the subject of Mowlana Jalal al-Din Rumi . This book is now in its fifth printing in Iran.
  The attached pdf contains the table of contents, the author's foreword to the Persian translation, and the Translator's preface.
ترجمه مرحوم حسن لاهوتی از کتاب فرانکلین لوئیس، مولانا: دیروز تا امروز، شرق تا غرب با مشورت مؤلف انجام شده است.  جناب لاهوتی مفقود مترجم زبردست بودند با معللومات مخصوصی درباره مولانا . این  پرونده  پی دی اف دارای فهرست مندرجات است همراه با "دیباچۀ مؤلف بر ترجمۀ فارسی" و "سخنی از مترجم

Human self-conception is often reflected in arts, sciences, human institutions etc. concerning the human existence, its nature, potencies, its place in the universe occupied the philosophical debates more frequently than the questions related to " human sentiments ". Love as the most innate human sentiment was expressed frequently in traditional folklore, poetry, and other art forms. Rumi's literary expressions of human love deserve analysis in terms of " philosophy of love ". More often than not, human love is explained in terms of self-love, egoism; sometimes reduced to self-preservation or sexual drives or simply praised as civic virtue contributing to a social unity. Love for Rumi seems to imply more than that consisting primarily of an ontological feature of human beings and as well as an aesthetic and ethical virtue. Against philosophical theories of his time, Rumi offers " love " as a way of knowing that brings epistemological and ethical integrity of human being to another dimension. In this paper, we will analyze how this unity of knowing and doing come together in human love. For Rumi, only the infinity of human love can overcome the difficult task of bridging the infinite distance between human beings, nature, and the divine.

In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the antinomian tendencies and emphasis on passivity of some mystics might lead one to wonder whether their prescriptive exhortations can constitute a coherent theory of right action. We tackle each of these concerns in turn and discuss how they might be addressed, in an attempt to show how medieval mysticism, as a fundamentally practical enterprise, deserves more attention from practical and moral philosophy than it has thus far received.

Termenul de " derviş " desemnează o persoană care se ghidează după modelul ascetic sufit şi urmează o tariqah caracterizată prin sărăcie şi auteritate. Dervişul se focusează în special pe iubire şi servitudine şi altruism, cu scopul de a ajunge la Dumnezeu. În majoritatea ordinelor sufite, dervişul practică dhikr prin exprimări fizice, pentru a atinge acest scop. Motivul pentru care dervişii aleg sărăcia extremă şi, implicit, nevoia de a cerşi, este aceea de a învăţa umilinţa, dar şi de a se cunoaşte atât pe sine cât şi misterele universului. Banii primiţi, însă, nu trebuie cheltuiţi pentru bunăstarea lor, ci sunt donaţi săracilor. Numele de " derviş " poate fi tradus el însuşi prin " cerşetor ". Dervişii sunt prezenţi în interiorul sunismului datorită lui Rumi, dar şi în alevism, inspirat de bektaşism. Ştim deja despre bektaşism că a fost influenţat, la rândul său, de mai multe religii şi curente de gândire ale lumii. În cazul de faţă, vom vorbi despre influenţele provenite pe filieră mongolă şi şamanică, mai ales cu privire la ritualul de iniţiere al dervişului. Asemenea ucenicului şaman, un derviş este inţiat de către un maestru şi participă la ritualurile consacrate ordinului, care constau adeasea în repetarea numelor lui Dumnezeu. Precum şamanul, dervişul se angajează în practici hipnotice, până ajunge la extazul mistic. Nu putem spune cu exactitate dacă aceste practici derviste sunt provenite exclusiv pe filieră mongolă, ţinând cont că practica inţierii şi a ritualului extatic şamanic a fost răspândit în întreaga lume, pornind din continetul african, până în America Latină, însă, trebuie să ţinem cont că şamanismul mongol a fost şi încă este forma cea mai puternică şi influenţabilă de şamanism. În plus, şamanismul se manifesta în imediata vecinătate a graniţelor musulmane şi, deci, caracteristicile acestuia puteau inspira pe mulţi şi puteau fi incluse în noile curente de gândire. Elementul caracteristic al dervişilor este dansul în jurul propriei axe, spre dreapta. Dansul acesta este performat în interiorul unui ceremonial de venerare, în care dervişii ţintesc către atingerea lui Dumnezeu şi abandonarea egoismului, a dorinţelor, focusându-se în special pe Dumnezeu. Dansul lor simbolizează rotirea planetelor din sistemul solar şi, deci, viaţa.

From the madrasa-graduate establishing the scientific method to the inventor of algebra; from the geographer of the most accurate map in the pre-modern world to the theologian-poet whose travels exceeded Marco Polo, Magellan or Columbus; from a million-word medical encyclopedia to Enlightenment’s bestselling Arabic novel; from North America’s bestselling poet to Reagan’s favourite medieval economist; from the Shariah judge that inspired Europe’s most freethinking university to the scholar who at the pinnacle of his fame walked away from it all: we will examine their influence in their time and ours. The course, back by popular demand, will visit the brighter side of the medieval Dark Ages: the golden age of Islam, to make sense of the present.

★ Rabia 717-801 
★ al-Khwarizmi 780-850
★ ibn al-Haytham 965-1040
★ al-Biruni 973-1050
★ ibn Sina  . 980-1037
★ al-Idrisi 1100 -1165
★ ibn Tufayl 1105-1185
★ al-Ghazali 1126-1198 
★ ibn Rushd 1058-1111
★ Saladin 1137-1193
★ Nasir al-din Tusi 1201-1274
★ ibn Arabi 1165-1240
★ Mevlana Rumi 1207-1273
★ ibn Batuta 1304-1369
★ ibn Khaldun 1332-1406

کهن الگوها، مفاهیمی مشترک و جهانی هستند که از گذشته‌های دور، از اجداد بشر، نسل به نسل منتقل شده‌اند و در ژرفای ضمیر ناخودآگاه جای گرفته‌اند. مهم‌ترین کهن الگوها از نظر روان‌پزشک شهیر سوئیسی، کارل گوستاو یونگ، عبارتند از : سایه، نقاب، نفس، آنیما و آنیموس. این صور مثالی برای رسیدن به مرزهای خودآگاهی در نمادهای گوناگون جلوه‌گر شده‌اند و در آثار هنرمندان نمود پیدا کرده‌اند. آنیما زا مهم‌ترین کهن الگوهای یونگ است که به «روان زنانه‌ی» یک مرد اشاره دارد. به نظر می‌رسد آثار ادبی و هنری، بستر بسیار مناسبی برای تجلی آرکی – تایپ‌هاست و هنرمند برای اجاد اثری ماندگار بیشتر از ناخودآگاهش الهام می‌گیرد. از آن جا که جایگاه آنیما در ناخودآگاهست، می‌توان تأثیر این کهن الگوی مهم را در آثار ادبی یا هنری بسیار ارزشمند و ماندگار و بر ذهن و زبان خالق اثر مشاهده کرد.
به اعتقاد یونگ خاستگاه آثاری از این دست، لایه‌های ژرف ناخودآگاه جمعی است که منبع کشف و شهود و الهام شاعر و هنرمند است. در این مقاله، نشانه‌هایی از کهن الگوی آنیما، آنیموس و نقاب سایه را در اشعار مولوی، شاعر و عارف بزرگ و ارزنده‌ی ایران به اختصار در مثنوی معنوی دفتر چهارم بررسی کرده‌ایم. مثالی که برای این مفاهیم یافته‌ایم، به دو صورت هستند؛ در برخی از ابیات، خودِ کلیدواپه و در دسته‌ی دیگری از آنها مفهوم آرکی‌تایپ مورد نظر آمده است.

Sizlere "yemek yeme yahut su içme ile şiir veya ilham arasında bir ilişki var mıdır?" diye sorulsa ne cevap verirsiniz? Yani şiir yazma ile açlık-tokluk arasında nasıl bir münasebetten bahsedilebilir? Hz. Mevlana "“Dün biraz bir şey yemiştim, onun için layıkıyla anlatamıyorum. Yoksa bunu tamamıyla anlatır, yuları anlayışının eline teslim ederdim.” diyor (Mesnevi 3. Cilt, 204. sayfa). demek ki bir ilişki var. Sadece bu değil tabii ki, mesela" Lokmadan kesişmeden Lokman olamazsın!" diyor yahut "Topraktan beslenmeye devam ettikçe göklerden beslenemezsin!" bütün bunlar Mevlana ve yeme içme bahsini derinden ve başka bir gözle incelememizi gerektiriyor. Yazı, bu yolda atılmış küçük bir adım.

It is likely that the Discourses of Rumi will only appeal to those who are willing to make some effort to study his words. But if the reader is willing to read carefully, he or she should be able to find a greater glimpse of Rumi’s relationship with life and his spiritually intoxicating intimacy with the Path of Love.

Love and beauty have been defining elements of Islam from its inception. While Sufism provides the most extensive discourse on love in the Islamic world, such discussions are but one dimension of an extensive love tradition. Many of the themes associated with the Sufi love tradition find direct reflections in the secular literary traditions of the Muslim world, particularly udhri ghazal poetry, where the beloved becomes the personification of the ideal and the lover is condemned to die in love. The heart is transformed by perceiving and contemplating God’s Beauty, being drawn to God’s Beauty, and conforming to or manifesting God’s Beauty. The relationship between the lover and the beloved is defined by beauty and love. As love pertains to the realm of eternity and lies beyond the realm of form and matter, it is an expression of the eternal relationship between the Divine and the human and thus extends beyond any one religion.

This piece for the Wiley-Blackwell Companion to World Literature, Vol. II, examines the life and works of Jalal al-din Rumi. It discusses key issues in the study of Mowlana/Rumi, and includes a description of the style and examples from each of his key pieces of writing. Target audience is undergraduates in world literature classes, graduate students in religious studies, and/or use by professors who wish to include Rumi in their syllabi. Resources for further study of Rumi are included in the references.

El siguiente trabajo se dedicará a realizar un acercamiento a las formas expresivas filosófico-literarias y espirituales en las cuales se expone la concepción ontológica nómade bajo la prerrogativa de la impermanencia del mundo como sustento de la unidad de la Realidad (tauhīd) en el Sufismo medieval. Complementariamente se realizará un recorrido por los procesos desubjetivantes por los cuales debe transitar el sujeto para acceder a la comprensión de la ficcionalidad de su Ego (nafs) y de su verdadera esencia. Para, finalmente, vincular ambas instancias, tanto la Ontológica como la Antropológica, como partes de una misma y común propuesta, la afirmación de la existencia de una única Realidad posible.

"Study of Rumi's circle (his father, his teacher Borhan al-Din, Shams of Tabriz, Salah al-Din Zarkub, Hosam al-Din Chelebi and Sultan Valad), his life, his poetry, his teachings and his reception history around the world.  Winner of the British-Kuwaiti Friendship Prize for 2001.
Translations of this book have been published as:
two in Persian: (Mowlana: Diruz ta emruz, sharq ta gharb. Tehran: Nashr-e Namak, translated by Hassan Lahouti  &  as Mowlavi:  Diruz o emruz, sharq o gharb.  Tehran: Nashr-e Saless, translated by F. Farahmandfar)
Turkish (http://www.kabalciyayinevi.com/kitap.asp?KitapId=337)
Danish (http://www.forlagetvandkunsten.dk/107561/)"
Arabic (  http://syrbook.gov.sy/index.php?ACT=2&Cid=4&id=151&Mod=2
                http://syrbook.gov.sy/index.php?ACT=2&Cid=4&id=152&Mod=2 ) 
See on the Publisher's Website:  https://oneworld-publications.com/rumi-past-and-present-east-and-west-pb.html

The attached file contains: Table of Contents and preface to the 2008 revised edition