The Secret Rose Garden
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Shabistari's Secret Rose Garden (1317 A.D.) must be reckoned among the greatest mystical poetry of any time or land. Treating such themes as the Self and the One, The Spiritual Journey, Time and this Dream-World, and the ecstasy of Divine Inebriation, Shabistari's work is a perennial witness to the capabilities and destiny of humanity. Stressing the One Light that exists at the heart of all religious traditions, Shabistari's work is one of the clearest and most concise guides to the inner meaning of Sufism, and offers a stunningly direct exposition of Sufi mystical thought in poetic form:"I" and "you" are but the lattices, in the niches of a lamp, through which the One Light shines."I" and "you" are the veil between heaven and earth; lift this veil and you will see no longer the bonds of sects and creeds.When "I" and "you" do not exist, what is mosque, what is synagogue? what is the Temple of Fire?
Mahmud Shabistari
Shabistari (c. 1250 c. 1320) was a Persian Sufi poet from Tabriz.
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Book preview
The Secret Rose Garden - Mahmud Shabistari
The Secret
Rose Garden
Mahmud Shabistari
RENDERED FROM THE PERSIAN BY
Florence Lederer
EDITED AND INTRODUCED BY
David Fideler
Phanes Press
PHANES PRESS, INC.
PO Box 6114
Grand Rapids, MI 49516
www.phanes.com
© 2002 by Phanes Press, Inc.
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, with the exception of short excerpts used in reviews, without permission in writing from the publisher.
9 8 7 6 5 4 3 2 1
Printed in the United States of America
This edition is printed on acid-free paper
that meets the American National Standards Institute Z39.48
Standard.
Library of Congress Cataloging-in-Publication Data
Shabistari, Mahmud ibn ‘Abd al-Karim, d. ca. 1320.
[Gulshan-i ruz. English]
The secret rose garden / Mahmud Shabistari; rendered from the
Persian by Florence Lederer; edited and introduced by David
Fideler.
p. cm.
Includes bibliographical references.
ISBN 1-890482-94-3 (alk. paper)
1. Sufism—Poetry. I. Lederer, Florence.
II. Fideler, David R., 1961– III. Title
PK6549.S44 G813 2002
891'.55'11—dc21
2002073253
Contents
Foreword by Florence Lederer
Introduction by David Fideler
PART I: The Perfect Face of the Beloved
PART II: Beauty
PART III: The Sea and Its Pearls
PART IV: The Journey
PART V: Time and this Dream World
PART VI: Reflections
PART VII: Divine Inebriation
PART VIII: Reason and Free Will
PART IX: Man: His Capabilities and Destiny
PART X: The One
PART XI: The Self
PART XII: Idols, Girdles, and Christianity
PART XIII: Thoughts
PART XIV: The Light Manifest
Epilogue
Foreword
The Art and Message of Shabistarî
READERS of Sufi poetry for the first time are liable to be amazed, perhaps even repelled, by the extravagant language, by the mystic's familiarity with God, by the apparent disregard of all human and divine laws. But on further examination the wonder of the Sufis' love for their Beloved shines out with a clear intensity, a beautiful and luminous brightness.
They are in love with the One, and their love takes the form of exquisite songs of praise and wonder:
I heard entranced; my spirit rushed to meet
love's welcome order, for the voice was sweet.
Love is the Sufis' theme—divine, eternal Love—and into this sea of Love they cast themselves headlong.
Rumi sings:
Moths, burnt by the torch of the Beloved's face,
are the lovers who linger in the sanctuary.
If we are called madmen or drunkards,
it's because of the Cupbearer and the Cup.
Because my mouth has eaten of His sweetmeats
in a clear vision I can see Him face to face.
Sufi Symbolism
In reading the enraptured poetry of the Sufis, it should be borne in mind that, though the symbols of earthly love and beauty are freely used, the real meaning is left concealed. No doubt this was originally done to keep secret their mystic love, lest the profane should scoff. But as time went on certain words began to have a recognized meaning amongst themselves. For instance:
The BELOVED is God, or sometimes a human mirror of God.
EMBRACES and KISSES are raptures of love.
SLEEP is contemplation, PERFUME the wish for divine favor.
IDOLATERS mean men of the pure faith, not infidels.
WINE, which was forbidden by Muhammad to his followers, was used as a symbol by the Sufis to denote spiritual knowledge, and the WINE-SELLER means the spiritual guide.
A TAVERN is a place where the wine of divine love inebriates the pilgrim.
INTOXICATION mean religious ecstasy, MIRTH the joy in the love of God.
BEAUTY means the glory of the Beloved.
CURLS and TRESSES mean plurality veiling the face of Unity from its lovers.
The CHEEK means the divine essence of Names and qualities.
The DOWN is the world of pure spirits, which is nearest to divinity.
The MOLE on the cheek is the point of indivisible Unity.
The TORCH is the light kindled in the heart by the Beloved.
We thus see that to the Sufi the love between