Evidence
Each row links back to the complete public-domain source text and the structured extraction record.
| Tradition | Source | Passage | Confidence | Evidence | Record |
|---|---|---|---|---|---|
| Roman | The Aeneid of Virgil | BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 7020-7079 | low | “allow my body sepulture... grant me and my son union in the tomb.” | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 | medium | The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 | medium | Sumedha reasons that as pain has pleasure, heat has cold, and evil has good, so existence and birth must have cessation; the fires of lust and passion have an extinction in Nirvāṇa. | record |
| Buddhist | Buddhist birth stories; or, Jataka tales, Volume 1 | TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 | low | The people of Ramma support the priesthood; Dīpankara preaches the Law, establishes followers in refuges and faith, completes the duties of a Buddha, and attains Nirvāṇa in an element where no trace remains. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 | high | The passage describes issuing forth without return, attaining the goal as death, being annihilated yet existing as convergence into One, and birth and death as not absolute beginning or end. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10219-10306 | medium | A one-legged man discards ornament; condemned criminals climb heights without fear; those ignoring moral clothing become oblivious of personality and become people of God. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 | low | Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 | medium | Jen Hsiang Shih reaches the centre and attains; he recognizes no beginning, end, quantity, or time and, as part of ONE, knows no modification. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 | low | Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 | medium | The mean man is clouded by trivialities while trying to penetrate Tao and the One; the perfect man returns before the beginning and is merged in the clear depths of the infinite like flowing water. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 | medium | Tzŭ Ch'i sits leaning on a table, looks up to heaven, sighs, and becomes absent as though soul and body had parted. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 | medium | The Tao of the ancients is described with silence, formlessness, change, impermanence, life and death, heaven and earth blended in one, and the soul departing to an unknown place. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 | high | Ancient knowledge extends to a period before matter, then to unconditioned matter, then to conditioned matter before contraries; when contraries appear, Tao declines and individual bias arises. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 | medium | Chang Wu Tzŭ describes the Sage as seated by sun and moon, holding the universe, blending everything into one harmonious whole, rejecting this-and-that confusion, ignoring rank, and remaining unscathed by vast time and even the universe's passing away. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 | high | "in whose infinity all contraries blend indistinguishably into ONE"; the passage also describes being embraced in an obliterating unity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER II. / THE IDENTITY OF CONTRARIES. / CHAPTER III. / NOURISHMENT OF THE SOUL.; lines 2016-2134 | medium | Ch’in Shih says the mourners’ attachment implies improper words and tears, violating eternal principles; he says the Master came when it was time to be born and went when it was time to die, so lamentation and sorrow have no place. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2267-2401 | medium | Confucius defines fasting of the heart as cultivating unity, hearing beyond ears and mind, stopping ordinary functions, and becoming a negative existence in which Tao can abide. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 | medium | Confucius says that from the point of view of sameness "all things are ONE" and that Wang T'ai treats the loss of his toes like "the loss of so much mud." | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 | medium | The pure men of old do their duty to neighbors without association, appear among others but beyond the world, and have dispensed with language. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 | high | Nü Yü says Pu Liang I had the qualifications of a sage but not Tao; after instruction, the sublunary state, external world, and self-awareness successively cease, and he reaches a state beyond life and death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 | high | Confucius says the men consider themselves one with God and recognize no distinctions between human and divine. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 | high | The passage describes Mêng Sun's grief as spontaneous, then instructs resignation to mortal environment and unconsciousness of changes such as life into death, leading into the pure, divine One. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 | medium | P'u I Tzŭ says Shun succeeded in government but remained artificial, while T'ai Huang was peaceful asleep, inactive awake, sometimes thought himself horse or ox, and possessed genuine virtue without artificiality. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 | medium | The Vital Principle says the poison lies there, tells the Spirit to go back, feed the people with his heart, rest in inaction, cast his slough, spit forth intelligence, ignore differences, become one with the infinite, release mind and soul, be vacuous, and be Nothing. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 | medium | By cultivating nature one returns to virtue; perfected virtue makes one 'unconditioned,' and being 'joined with the universe' without awareness is called 'divine virtue' and accordance with eternal fitness. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5295-5422 | medium | Lao Tzŭ says handicraft skill wears out body and soul; the hunting-dog and monkey suffer from their powers or cleverness; he then states that self-cultivation is in one's hands and that unconsciousness of personality combines the human and divine. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 | high | The divine man rides the glory of the sky until his form is no longer discerned, called absorption into light; he is at one with God and man, affairs cease, things return to their original state, called envelopment in darkness. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 | medium | Those who enjoy the happiness of God fulfill divine functions when born, undergo physical change when they die, exert the Negative in repose, and wield the Positive in motion. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 | medium | The speaker says the music first induced fear and respect, then amazement and isolation, and lastly confusion; confusion means absence of sense, absence of sense means Tao, and Tao means absorption therein. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 | medium | Preserving spirituality and not losing it makes one become one with spirituality; through that unity the spirit operates freely and comes into relation with God. The translator notes return after earthly life to eternity. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 | high | The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 | medium | Lieh Tzŭ sees an old skull while eating by the roadside, points at it with a blade of grass, and says only they know there is no such thing as life or death. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 | medium | Perfect body and original vitality make one with God; Heaven and earth are father and mother of all things; union gives shape, dispersal renews the original condition, and perfect body and vitality are fit for translation. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 | high | Confucianism is characterized as finite and worldly, while the Taoist sage seeks the Absolute, the Infinite, the Eternal, and seeks to attain TAO. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 | medium | Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8534-8676 | medium | Confucius says the work goes on without human knowledge of cause, beginning, or end; humans can only wait. He also says that man and God are one and that the sage quietly waits for death as the end. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 | high | Lao Tzŭ compares changes of pasture and pond to changes that leave essentials untouched; he says all creation is one, body and limbs are dust, life and death are night and day, and rank is mud. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 | high | The passage says both Chuang Tzu and Heracleitus held the immanence of the Eternal Principle, taught the soul as an emanation from the Divine, and connected perfection with becoming one with the source and losing individuality. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 | medium | The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE. | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 | medium | Yeh Ch'üeh falls asleep; P'i I rejoices and sings, 'Body like dry bone, / Mind like dead ashes.' | record |
| Daoist | Chuang Tzu: Mystic, Moralist, and Social Reformer | MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 | medium | Light asks Nothing whether it exists, receives no answer, watches for its appearance, and cannot see, hear, or seize it; Light then exclaims that he can get to be nothing before the supplied text breaks off. | record |
| Sufi | The Confessions of Al Ghazzali | THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 | medium | Sufi movement is illumined by “the light which proceeds from the Central Radiance of Inspiration”; their method begins by purging the heart, centers on prayer, and reaches “the being lost in God,” called the vestibule of contemplation. | record |
| Sufi | The Confessions of Al Ghazzali | THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 | medium | The speaker prays that God place them among His chosen, direct them in the path of safety, inspire them not to forget Him, cleanse them from defilement, and indwell them completely so that they adore none beside Him. | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 | medium | "their hands shut across one another's bodies, and they went down to the sand and the gravel of the clear sea" | record |
| Celtic Irish | Gods and Fighting Men | CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8221-8261 | medium | The armies of the World and the Fianna of Ireland are fallen side by side, with only Cael and Finnachta left fit to stand. | record |
| Comparative | The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) | MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7109-7181 | medium | The passage says this creates the spectacle of a god sacrificed to himself and, since the god partakes of the victim, a god eating his own flesh. | record |
| Persian | The Persian Literature, Volume 2, The Gulistan | XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2770-2877 | medium | A holy man is enamoured of a lovely person, clings to the beloved’s garment, calls the beloved his asylum and defence, and says the king of love leaves no room for chastity, comparing himself to one sunk in a quagmire up to the neck. | record |
| Celtic Irish | Heroic Romances of Ireland | THE EXILE OF THE SONS' OF USNACH / INTRODUCTION / THE EXILE OF THE SONS OF USNACH / BOOK OF LEINSTER VERSION; lines 4333-4402 | low | Deirdre says she would exchange Ulster's troops for life with Naisi, asks Conor not to break her heart, names Conor and Eogan as those she hates most, and Conor gives her to Eogan for a year. | record |
| Celtic Irish | Heroic Romances of Ireland | BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 | medium | “Make wide the tomb; its room I crave, / I come to seek my hero's side.” | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7990-8040 | medium | The Jahmians, followers of Jahm Ebn Safwn, are said to hold that paradise and hell will vanish or be annihilated after their destined inhabitants enter them, so that only God remains. | record |
| Islamic | The Koran (Al-Qur'an) | SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8205-8254 | medium | Al Ghazali is quoted as saying some boast of 'an union with GOD' and familiar discourse with him 'without the interposition of a veil'; Hallaj is cited with the phrase 'I am the Truth.' | record |
| Hindu | Maha-bharata | BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 | medium | The bright whirling discus strikes Sisupala and cuts off his head; he falls like a thunder-riven rock, and his cleansed spirit comes to Krishna like a radiant sun or spark aflame. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 | high | "Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them." | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 | low | The husband says he has abandoned dispute, puts rule in his wife's hands, and says, “I’m non-existent” and “deaf and blind, through love.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 | medium | “Th’ Infinite’s lovers finite’s worshippers are not. / Who seek the finite lose th’ Infinite.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | medium | The skipper says the teacher’s whole life is wasted because the ship must break; he contrasts dead bodies borne on the sea with living men drowned, and says eternity reveals secrets to one dead to human art. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 | high | The world is called a mighty water-pot and one drop from the ocean of His grace; a latent treasure bursts forth, and a branch canal from God’s grace overwhelms the water-pot of space. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 | medium | Those who have freed themselves from the body and killed pride’s demon are described as honored in the spheres; sun and clouds serve them, and the sun is said to have swerved from them. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 | high | The speaker contrasts thorns with roseleaf softness for the one who soars to the Infinite, urges annihilating the dark self, compares transformation to copper becoming gold, and commands quitting “I” and “We.” | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | high | A man knocks at a friend’s door, says it is “I,” and is sent away because he is crude; the friend says the fire of trial and absence must purge selfhood. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 | high | The host welcomes the guest as his own self, says they are a single thread, and explains that the command “Be” unites nullity to a friend, with duplex forms but one effect. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12475-12578 | high | The lion praises the fox as just, says he has given himself up, identifies the fox with himself, grants him the prey, and says he learned from the selfish wolf's fate. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 | medium | Before physicians and philosophers, Jelāl has his arm veins opened until bleeding ceases, yields no moisture from additional incisions, then bathes, performs ablution, and begins the sacred dance. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | medium | Sleep bears the person without burden and is described as a foretaste of the saints' rapt state on arriving home. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 | medium | Right- and left-hand registers are records of good deeds and fleshly greeds, but both are abolished for saints; good and evil are compared to fading echoes unheard by the echoing mountain. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 | medium | Saintly wisdom bears people aloft, while worldly science is a burden, compared to an ass loaded with volumes; sacred lore and God’s cup free one from fleshly lust. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 | medium | The heart’s mirror is described as pure and boundless, receiving endless images; hidden forms flash in Moses’ breast and heart. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | medium | After urging the diseased soul to set aside vinegar, the passage says a heart freed from lusts shines in health and is ruled directly by God once purged from dross. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 | medium | Zeyd has run away and left no trace; the passage compares his absence to stars vanishing in sunlight and says senses and reason are lost in divine wisdom. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 | high | Ali says: "For the truth I fight"; he calls God the archer and warrior and himself God's bow, arrow, weapon, sword, and dust; he says he has banished thought of himself. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 | high | The speaker prays to the Answerer of prayer for guidance, protection from error, reprieve from judgment, preservation among saints, shelter, and union with God. | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | “’Tis only he returns, who comes back to his home. Our true return’s from severance to union’s dome.” | record |
| Sufi | The Mesnevi | IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 | high | ‘Alī replies that even many knives or swords could not take effect unless Providence decreed it, and says he will be the servant’s intercessor and is lord of his soul. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 | medium | Jelāl says one sees nothing unless one sees God therein; a dervish objects that “therein” implies a receptacle, which he says cannot apply to God. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 | medium | Jelāl rises and sings; many join, and the singing becomes so enthusiastic that nobles tear their garments. | record |
| Sufi | The Mesnevi | THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 | medium | Jelāl says he has returned from the Bagdād of nulliquity, has been in the world of spirits singing “I am the Truth,” and the disciples concur and rejoice. | record |
| Sufi | The Mesnevi | JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 | medium | The passage says saved souls are emanations from divine Light or Glory of God and will be congregated there again, while souls doomed to perdition are formed from the Fire of God's wrath and will be consigned to it. | record |
| Sufi | The Mesnevi | CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 | high | Forty days after Shemsu-’d-Dīn’s disappearance, Jelāl appoints Husāmu-’d-Dīn deputy and sets out to seek Shems in Damascus for the third time; Syrian learned men become disciples, and he later returns to Qonya. | record |
| Sufi | The Mesnevi | CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 | medium | ‘Ārif reassures the sheykhs that he will remain with them, says the other world has union without parting, compares himself to a drawn sword, and says he will strike through the curtain of the invisible world. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 | medium | The flute's wail is 'a flame' and not breath; love prompts the flute and ferments wine; the absent lover's flute proclaims grief and joy and is called both bane and cure. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 | medium | At mention of God’s name, His grace should be remembered; He gave breath of life to the body, and that life should reunite with Him if mercy saves. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 | high | A blessed soul throws away wealth, health, and life for love of God. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | high | “In His existence let my being sink, quite lost.” The speaker says God performs miraculous works and that ordinary being is blindness before the Sun of Glory. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 | medium | For love of God one should die; a dead heart of stone touched with love’s live coal becomes a magnet fixed to the pole; the meek draw gifts from heaven. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 | medium | The speakers address the Vazir, grieve not seeing him, and compare themselves to an infant with a nurse, harps and plectrum, reed flutes, echoes, and chess-players. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage says God is invisible to weak mortal sight, that prophets guide God's Church, and then corrects this by saying prophet and God are one, with prophetic forms making God manifest. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage says friends meeting is sweet, urges trust in spirit because the letter kills, and instructs the hearer to mortify the body and flesh to find God's unity hidden behind it. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 | high | The passage describes an original simple essence without head or foot, clear and undivided, then divided by fleshly form like shadows; when hills are leveled, shadows disappear and the whole becomes one scene. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 | high | The passage warns that smooth words can be traps, hooks, and snares, then contrasts a holy man, from whom crystal waters of religion flow, with a dry worldly sandbank, and urges seeking wisdom from the pure-minded. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 | medium | Man with desires is puffed up; putting out desire reveals Jehovah's endless reign, whose messages are peace for the pious soul. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 | medium | The ambassador loses his senses through one cup of spiritual wine, gives up his mission, and is overwhelmed with wonder at God’s power. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 | medium | The speaker reflects on affirmation and denial, person in impersonality, rulers subject to those below them, the bird-hunter becoming prey, lovers also being sweethearts, and thirst and water seeking one another. | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 | high | The passage counsels silence and attentiveness, uses a torrent-overflow image, and says: “Man merged in God, most entirely is drowned / As wave of a sea.” | record |
| Sufi | The Mesnevi | OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 | medium | The parrot simulated death as prayer; the listener is told to die to pride to live forever; Jesus’ breath may transform; a stone will not blossom in spring, but earth may receive flowers. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 | medium | God says to the servant that God is his tongue, eye, ear, contentment, anger, and thoughts, and that divine shining resolves doubts and illumines darkness. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 | medium | Ahmed is called a tender companion who says, “Speak to me, O Humayra”; Humayra is explained as a woman’s name used here for the Soul, which is above sex, accident, mood, and ordinary bodily life. | record |
| Sufi | The Mesnevi | PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 | medium | The passage says the holy figures' words and selves are Soul Absolute; the body is the sworn enemy of spiritual life; the body goes to earth, while the soul endures like salt. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 | high | "Salmacis and Hermaphroditus had become united into one body." | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5004-5027 | medium | Semele is described as overjoyed at what is her misfortune and as about to perish by the complaisance of her lover. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 | high | Pyramus and Thisbe plan to meet outside Babylon; Thisbe flees a lioness into a cave and drops her veil; Pyramus finds the blood-stained veil and kills himself; Thisbe returns and kills herself with the same weapon. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6033-6130 | medium | Thisbe says she too has a hand and love, will gain strength for the wound, and will follow Pyramus in death as cause and companion of his fate. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 | high | The fable summary says Salmacis loves Hermaphroditus, is rejected, seizes him while he bathes, and the two become one body with different sexes. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 | high | Salmacis prays that no time separate them; the prayer is answered, their bodies are united, and "they are no more two, and their form is twofold." | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6711-6749 | medium | A translation note renders the Latin as stating that the bodies of both are mixed together and united. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7741-7823 | medium | Lycabas grieves Athis, challenges Perseus, is stabbed by Perseus, looks for Athis as he dies, sinks upon him, and carries to the shades the consolation of a united death. | record |
| Roman | The Metamorphoses of Ovid, Books I-VII | EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8912-8988 | medium | Besieged within the cloud, Arethusa sweats cold and blue drops, water forms wherever she moves, drops trickle from her hair, and she is changed into a stream; Alpheus recognizes the waters and changes from mortal shape into his own waters to mingle with her. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7878-7962 | medium | An unknown javelin pierces Cyllarus near the neck and breast; Hylonome holds him, touches the wound, kisses him, tries to stop his departing life, then dies by falling upon the same weapon while embracing him. | record |
| Roman | The Metamorphoses of Ovid, Books VIII-XV | BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 | medium | Polyphemus says he fears Galatea more than lightning, asks why she loves Acis, threatens to tear Acis apart and scatter his limbs through fields and waves, and compares his slighted passion to Aetna's flames in his breast. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 | medium | In conversation with Malik Dinar, Hasan Basri, and Shaqiq about sincerity toward God, Rabia says the sincere person forgets the pain of affliction through absorption in God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 | medium | Fudhayl's sayings reject acts done or omitted for human esteem and teach that true service of God is for love rather than fear or hope. | record |
| Sufi | Mystics and Saints of Islam | RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 | high | At the station of Proximity Bayazid is told that any atom of earthly desire prevents finding God until Annihilation; he asks mercy for all men and then for Satan, and the Voice warns that Satan is made of fire and fire must go to fire. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 | medium | Hallaj's utterance "I am the truth" is said to have led to execution, since "the Truth" was a recognized name of God. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 | medium | Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 | high | Mansur's hands and feet are cut off; he says bodily mutilation is easy compared to severing links to the Divinity, speaks of other feet for traversing both worlds, and uses blood as ablution. | record |
| Sufi | Mystics and Saints of Islam | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 248-347 | medium | Hellaj is condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribe to him “I am the Truth” and a teaching that purification allows the Spirit of God to enter as it entered Jesus. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 | medium | The old man's discourse presents logic as judging the hidden by outward manifestation, revealing what nature conceals, and guiding toward freedom from earthly entanglements and sensual propensities. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 | medium | The hoopoe lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation, beyond which there is no further advance. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | high | The seventh valley is Poverty and Annihilation; the pilgrim's condition is described as forgetfulness, deafness, dumbness, fainting, and annihilation, with images of shadows vanishing before the sun and figures erased on the ocean. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | high | The third butterfly, intoxicated with love for the flame, casts himself into it, loses himself, is absorbed, and is declared by the presiding butterfly to be the only one who learned what he wished to know. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 | high | Attar's annihilation allegory, noted as resembling Buddhistic nirvana, begins with butterflies desiring union with a candle-flame; the first only sees it from afar, and the second approaches closely enough to singe his wings, but both reports are judged inadequate. | record |
| Sufi | Mystics and Saints of Islam | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 | high | Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases. | record |
| Sufi | Mystics and Saints of Islam | PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 | high | Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 | high | Attar says the birds' bodies become dust, their souls are annihilated, they are purified, receive new life, and behold themselves reflected in the Simurgh. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 | high | The voice says the birds' good acts were by the speaker's impulse and tells them to find glorious self-effacement in Us to find themselves again in Us. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 | medium | The woman becomes one of the Faithful, bids farewell to Sheikh Sanaan, says she is leaving the world, and then “her soul left the body; the drop returned to the ocean.” | record |
| Sufi | Mystics and Saints of Islam | STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL.; lines 3776-3800 | medium | The passage states that the part and whole are lost in human essence, that the body is part of the Whole, and that the soul is the Whole. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 | high | Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 | high | The Masnavi opening asks the listener to hear the reed flute complain of separation after being torn from its ozier-bed; its plaintive notes move people to tears, and it longs for the day of return home. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | medium | "In each human spirit is a Christ concealed"; furious words are said to set the world on fire. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 | medium | Sleep is described as God releasing souls from the body's net and cages every night; prisoners forget prisons, monarchs forget wealth, and no master-slave distinction remains. | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | high | The passage describes development from inorganic to vegetable, animal, man, angel, and then merging in the Nameless; all existence says, "Unto Him shall we return." | record |
| Sufi | Mystics and Saints of Islam | ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 | medium | The passage cites an ancient oriental belief that the sun transforms common stones into jewels, then compares this with hearts becoming clear and divine through love's refining ray and reflecting God's light. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 | medium | Persian theosophy is described as teaching divine emanation and the soul as a spark of the Divine Essence returning to God after purification; Arab Sufis are contrasted as retaining the Koran and Muhammad while claiming celestial inspiration. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 | high | In 1636, while practicing austerities in Kashmir, Mullah Shah receives the revelation of the "desired image," explained as union with God and knowledge of self; he tells Mian Mir, who advises secrecy and continued ascetic practice. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | high | Mullah Shah's doctrine of union with God causes sensation; conservatives and religious functionaries accuse him of heresy, compare him to Mansur Hellaj, draw up an indictment, and obtain the Emperor's consent to a death sentence sent to the governor of Kashmir. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | high | Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 | high | Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 | high | Fatimah writes devotional letters to Mullah Shah, is admitted to the initiates, studies by correspondence, attains intuitive knowledge of God and union with Him, and is called fit to be Mullah Shah's successor. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 | high | Clerics complain that Mullah Shah teaches doctrines contrary to revealed religion; Aurangzeb orders him sent to the capital, the governor delays, verses in Aurangzeb’s honor and Princess Fatimah’s intercession soften the order to residence at Lahore. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 | high | Mullah Shah's ideas are described as pantheistic: individual existence counts for nothing, nothing exists outside God, particular life dissolves in universal unity, life and death are changes in existence, and the individual returns to the Infinite Being. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 | medium | Mullah Shah's ideas are described as pantheistic: individual existence counts for nothing, nothing exists outside God, particular life dissolves in universal unity, life and death are changes in existence, and the individual returns to the Infinite Being. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | high | The fully initiated are closed to everything except God, denuded of self, and sink into the ocean of contemplation of God; the Sufis call this self-annihilation, Fana. | record |
| Sufi | Mystics and Saints of Islam | CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 | high | The would-be Sufi initiate aims at knowledge, meeting, and union with God through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles; poetry about union, separation, and longing can set the heart aflame like a spark on tinder. | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | medium | The passage describes Mansur-al-Hallaj as a celebrated Sufi put to death at Baghdad in 919 A.D. for exclaiming in mystic ecstasy, “I am the Truth.” | record |
| Sufi | Mystics and Saints of Islam | APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 | high | The passage lists favorite Sufi phrases including “The Perfect Man,” “The new creation,” and “The return to God,” and says the Babi movement’s name derives from Christ’s saying “I am the Door,” adopted by Mirza Ali. | record |
| Sufi | Mystics and Saints of Islam | III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 | high | Rabia tells Hasan Basri she has no will to dispose of, belongs to the Lord, counts herself as nothing, and reached piety “By annihilating myself completely.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | high | “The first stage of dhikr is to forget self, and the last stage is the effacement of the worshipper in the act of worship.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 | medium | Recollection may be aided by Shiblī’s self-beating as a novice, breath inhalation and exhalation known as an Indian practice, and Dervish music, singing, and dancing used to induce the trance called fanā. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 | high | The Prophet prays for light in his senses and body; the mystic rises through illumination to contemplation of divine attributes and transformation in divine radiance. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 | high | The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God. | record |
| Sufi | The Mystics of Islam | FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 | medium | The contents list an introduction and chapters titled The Path, Illumination and Ecstasy, The Gnosis, Divine Love, Saints and Miracles, and The Unitive State. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 | high | The speaker says, “Like a candle I was melting in His fire,” then “I passed away into nothingness” and was “the All-living.” | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 | medium | Hujwīrī treats audition as neither good nor bad in itself; he says context and inner state determine its effect, and that ecstatic movement can be dissolution of the soul rather than bodily indulgence. | record |
| Sufi | The Mystics of Islam | CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1686-1698 | medium | “Men incur the reproach of wine and drugs / That they may escape for a while from self-consciousness” | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 | high | Niffari is introduced as a wandering dervish whose revelations discuss gnosis; seekers are classified as worshippers, philosophers and scholastic theologians, and gnostics possessed by ecstasy. | record |
| Sufi | The Mystics of Islam | CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 | low | Religion sees things from the aspect of plurality, while gnosis regards the all-embracing Unity. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 | high | God says those who voyage and take no risk perish, and that risk contains part of salvation; the commentary says full salvation involves effacing secondary causes and phenomena through rapture from vision of God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 | high | The gnostic contemplates God’s attributes rather than essence; a trace of duality remains until fanā al-fanā, the total passing-away in the undifferentiated Godhead. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | high | Jāmī defines Unification as making the heart single by purifying it from attachment to anything except God; the mystic's desire, will, knowledge, and thoughts should be directed solely to God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 | medium | Khurqānī says, “Paradise and Hell are ... nothing to me,” because God created both and there is no room for created objects where he is. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 | high | Creeds and rituals are described as veils or barriers; a poem calls this world and the next an egg, faith and unbelief the white and yolk, and says the bird of Unity spreads its wings when religion and infidelity disappear. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 | high | Mystic Unitarians are presented as saying Law and Truth are the same in different aspects, that esoteric mysteries are guarded because what nourishes gnostics harms the uninitiated, and that one should pass beyond opposites and become one with God. | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 | high | “I have put duality away, I have seen that the two worlds are one; / One I seek, One I know, One I see, One I call.” | record |
| Sufi | The Mystics of Islam | ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 | medium | “My servant draws nigh unto Me, and I love him”; God then says He is the servant's ear, eye, tongue, and hand. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 | high | The passage glosses symbols: the rosy cheek represents divine essence manifested through attributes; dark curls signify the One veiled by the Many; wine means losing the phenomenal self in divine contemplation. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 | medium | Rumi’s poem: a moon-like figure comes, crowned with eternal flame; from the flagon of divine love the speaker’s soul is swimming and the body’s house of clay is ruined; wine and cup imagery follows. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 | high | Junayd defines love as substitution of the Beloved’s qualities for the lover’s qualities; the author explains this as passing-away of the individual self. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | high | “His love entered and removed all besides Him and left no trace of anything else.” | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | medium | Jalāluddīn says every atom moves toward its origin, and by fondness and yearning the soul and heart assume the qualities of the Beloved, the Soul of souls. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | high | When the Beloved displays Himself, the lover is “Nowhere and everywhere”; individuality passes away, and God celebrates the mystical marriage of the soul in the bridal chamber of Unity. | record |
| Sufi | The Mystics of Islam | THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 | medium | Rūmī's statement that copper has been transmuted by rare alchemy is glossed as the base alloy of self being purified and spiritualised. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 | high | Saintly inspiration is said to be of the same kind as prophetic inspiration but lower in degree; the veil over the unseen is withdrawn at intervals, and ecstasy marks passing-away from the phenomenal self. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 | medium | Many Sufis hold that manifestation occurs in ecstasy, when the saint is under divine control; the passage also mentions an analogy of possession by a peri, one of the Jinn. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | high | Verse: the one beside himself is annihilated, safe, formless, and mirror-like; attacking or spitting at the mirror returns upon the attacker or observer. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 | high | Khurqānī says he will stand at the Resurrection and lead people into Paradise; he also says Paradise seeks him, Hell fears him, and both would be annihilated in him with their inhabitants. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 | high | The disciple keeps the Murshid in mind, becomes absorbed in him, treats the teacher as shield and guardian-like presence, sees the master in all men and things, and this is called self-annihilation in the Murshid or Sheykh. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 | medium | Nizāmuddīn says he brings the spirituality of Mohammed ibn ʿAlī Hakīm before him by concentration, is pursued by ʿAlāʾuddīn ʿAttār’s control in the form of dove and hawk imagery, and escapes by effacement in the Prophet’s radiance. | record |
| Sufi | The Mystics of Islam | CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 | high | Khwāja Hasan ʿAttār is described as able to throw people into trance and cause fanā; those kissing his hand fall unconscious. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 | high | “He who dies to self lives in God”; the passage explains fanā as passing away from phenomenal existence and baqā as continuance of real existence in divine life. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 | high | “I am He whom I love, and He whom I love is I”; the poem also says they are two spirits dwelling in one body. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | medium | Hallāj’s Ana ’l-Haqq is explained as God speaking through selfless Hallāj, just as God spoke to Moses through the burning bush. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | high | Rūmī is introduced as describing the One Light shining in myriad forms and the One Essence clothing itself in prophets and saints. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 | high | The passage states that realizing the nonentity of the individual self is realizing essential oneness with God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 | high | The wāqif leaves no heir except God; when waqfat disappears from consciousness, he becomes the very Light, and his praise and knowledge proceed from God. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 | high | Al-Sarraj rejects the idea that abstaining from food and drink can remove humanity and confer divine attributes; human qualities may be transmuted by divine radiance, but humanity itself remains. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 | high | For some Sufis, fanā is the end of the pilgrimage; no relation remains with the world, nothing of themselves is left, they are dead as individuals, and devotees who never return to sobriety fall short of the highest perfection. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | high | The author compares periods of aridity and suffering to the Christian 'Dark Night of the Soul'; Jāmī’s anecdote tells of a dervish who laments being blocked by plurality from Unity, while Sheykh Shihābuddīn calls it the prelude to abiding. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | high | The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | medium | The passage says most advanced Moslem mystics deny distinct personality in ultimate union; the soul is compared to a rain-drop absorbed in the ocean, and Sufi writers use love and marriage language for union. | record |
| Sufi | The Mystics of Islam | CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 | high | The author says Jalāluddīn prays for self-annihilation in the ocean of Godhead; the poem recounts dying as mineral, plant, animal, man, and angel, then passing beyond angelhood and returning to God. | record |
| Sufi | The Mystics of Islam | THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 | high | The Sufi way is described as escape from prison, unveiling of the seventy thousand veils, recovery of unity with the One while embodied, and refinement of the body like metal by the fire of Spiritual Passion. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 | high | Index entries include baqā, Ecstasy, fanā, fanā al-fanā, fānī, ghaybat, hāl, and jadhbat with page references. | record |
| Sufi | The Mystics of Islam | CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 | medium | Index entries include 'Self-annihilation... See fanā' and 'Union with God... See Unitive State, the, and fanā.' | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 | high | Fanā is described as the passing-away of individual self in Universal Being, probably of Indian origin; Bāyazīd of Bistām is its first great exponent and may have received it from Abū ʿAlī of Sind. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 | high | Nicholson says this is Vedānta-like pantheism, not Buddhism; fanā and Nirvāṇa both imply passing-away of individuality, but fanā is accompanied by baqā, everlasting life in God. | record |
| Sufi | The Mystics of Islam | INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 | medium | “God should make thee die to thyself and should make thee live in Him.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | high | “Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.” | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 | high | The passage says sin belongs to self-existence, self-existence is the greatest sin, and forgetting sin is forgetting self. | record |
| Sufi | The Mystics of Islam | II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 | high | True poverty is defined as lack of desire for wealth; faqir and dervish designate the mystic stripped of distracting wishes; such a faqir is denuded of individual existence and may be outwardly rich while spiritually poor. | record |
| Norse | Myths of the Norsemen: From the Eddas and Sagas | CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12364-12427 | low | Dwarfs and giants receive separate heavenly mansions because they lack free will and execute fate; dwarfs under Sindri dwell in a hall in the Nida mountains and drink mead, while giants dwell in Brimer in Okolnur, where cold and ice are gone. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | high | The speaker walks love's painful path in hope of Union and says one momentary glimpse of the beloved is better than a lifetime of earthly beauties' love. | record |
| Sufi | The Persian Mystics: Jámí | THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 | medium | The addressee's heart is torn by lust for all; this 'all' brings distraction, and the addressee is told to give the heart to ONE and break with all. | record |
| Sufi | The Persian Mystics: Jámí | THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 | medium | "Turn thy heart away from all of them, and firmly attach it to God. Break loose from all these, and cleave closely to Him." | record |
| Sufi | The Persian Mystics: Jámí | ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 | high | The addressee is told to maintain a relation continuously, detach from mundane relations, turn away from contingent forms, and strive to expel vain thoughts and imaginations. | record |
| Sufi | The Persian Mystics: Jámí | GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH; lines 1171-1194 | medium | Truth shines in partial modes, the world of loss and gain appears, and if all were gathered back into the Whole, Truth would remain. | record |
| Sufi | The Persian Mystics: Jámí | TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 | medium | “O Thou whose sacred precincts none may see, / Unseen Thou makest all things seen to be; ... Thou hast no need of us, but we of Thee.” | record |
| Sufi | The Persian Mystics: Jámí | OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 | high | Being is called the essence of the Lord of all; all things exist in Him and He in all, glossed as all things comprehended in the All. | record |
| Sufi | The Persian Mystics: Jámí | THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 | medium | “This peerless beauty's face / Within the mirror's heart now holds a place”; the marvel is that it is “at once mirror and face.” | record |
| Sufi | The Persian Mystics: Jámí | THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 | high | The speaker says that on seeing the beloved's face again they will cease to be; self will be lost, thought will fall away, and the beloved will be the speaker's soul in place of their own self. | record |
| Sufi | The Persian Mystics: Jámí | THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL; lines 1597-1608 | low | The speaker says she looked up with wet eyes in woe and renounced all the bliss that both worlds can bestow. | record |
| Sufi | The Persian Mystics: Jámí | THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 | medium | Yúsuf and Zulaikha meet again; he asks about her lost youth, beauty, pride, eye-light, and bent cypress-like form, and she attributes them to separation and lament for him. | record |
| Sufi | The Persian Mystics: Jámí | BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 | high | “May Jámí, who planted this garden, O Lord, / Be always full of God and empty of self.” | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 169-257 | low | The editor describes Jámí as suffering from pride or 'swelled head' and contrasts this with Sufi teaching, summarized as abandonment of self and knowledge of God only. | record |
| Sufi | The Persian Mystics: Jámí | ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 | low | A thousand chants of greeting come from philomels of the garden-mansion of Union and benevolence. | record |
| Sufi | The Persian Mystics: Jámí | UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 | high | The speakers hasten across land and sea, pass plains, climb mountains, turn away from what they meet, and find the way to the sanctuary of Union with the addressed figure. | record |
| Sufi | The Persian Mystics: Jámí | SELF-SACRIFICE / GALLANTRY AND HUMOUR / FIFTH GARDEN / A LOVERS' DIALOGUE; lines 1973-2010 | medium | "O heart, abandon this love of two days" and choose a love fit for the day of reckoning and the eternal abode. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 | medium | After retiring from public life, Jámí says to God, "whatsoever comes into view from afar appears to me to be You," and answers a contemporary’s question about a jackass with a witty retort. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 | high | Jámí advocates destruction of self to gain knowledge of Very Being, until individual existence passes from sight; the passage also mentions matter as maya or delusion and accidents as media of the Beloved's revelations. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 | medium | The Palace of Pleasure is painted with love-entwined figures of Yúsuf and Zulaikha; a hidden golden idol with jewelled eyes represents Zulaikha's love, and she says she hides it from the angry eyes of her god if she swerves from religion. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 | medium | The passage says Yúsuf and Zulaikha, like Salámán and Absál, reveals the Beloved's beauty, approached after purification, when physical form no longer blinds the soul and passion is an idol to be broken. | record |
| Sufi | The Persian Mystics: Jámí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 | high | "Self-lost"; "nothing I discern / But Thee in all the universe." | record |
| Sufi | The Persian Mystics: Jámí | REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 | high | Wámik would pitch his tent there forever and gaze on his beloved until gazing becomes being the beloved, with the two blended in one undivided being. | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | The speaker longs to be with the beloved, 'annihilation--lost, / Or in eternal intercourse renew'd.' | record |
| Sufi | The Persian Mystics: Jámí | MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 | high | The prayer says alienation from divine beauty proceeds from the self and asks for deliverance from self and intimate knowledge of God. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE; lines 1032-1045 | high | Mankind is likened to waterfowl sprung from the Sea of Soul; the bird has risen from that Sea; humans are pearls abiding in it; waves follow from it. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 | medium | "Light waxes in the eye at the imagination of Him, / But in presence of His Union it is dimmed." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 | medium | Love and the Lover are said to live eternally; the addressee is warned not to set the heart on borrowed things, to stop embracing a dead beloved, to embrace the Soul, and to note that spring-born things die in autumn while Love's rose-plot is not dependent on early spring. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 | high | The speaker sees himself no more; in the moon his body becomes by grace as soul; travelling in soul, he sees only the moon until the secret of the Eternal Theophany is revealed, and the nine spheres of heaven merge in the moon. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 | high | The speaker sees himself no more; in the moon his body becomes by grace as soul; travelling in soul, he sees only the moon until the secret of the Eternal Theophany is revealed, and the nine spheres of heaven merge in the moon. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA / LIFE IN DEATH; lines 1162-1177 | medium | The speaker says not to weep or cry "Parted, parted!" at the hearse, because "Union and meeting are mine in that hour." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | high | The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 | medium | The speaker identifies as a maker of pictures who forms beautiful shapes and phantoms, then melts them in the divine presence or casts them into fire. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 | medium | The section titled “THE RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 | medium | A coming figure appears as a moon crowned with Eternal Flame; love's wine fills the speaker, the body's clay house is ruined, Love hews dark abodes, and the heart leaps into Love's sea. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 | medium | The speaker identifies as the beloved's rose, is crushed into drops under a press, blossoms on the beloved's robe as a sign, and is poured on the world so it blooms in divine beauty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 | high | Meadows and creation's wonders excite the cry of love; “I, All in All becoming, now clear see God in All.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 | medium | “The BELOVED is all in all” and “all that lives”; the lover “veils Him” and is “a dead thing.” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 | medium | The passage instructs not to quench the earthy torch, so that it may be a light for mankind. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 | medium | Mustafa becomes beside himself at a sweet call; he does not lift his head from blissful sleep, and morning prayer is delayed until noon. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | medium | "We stake precious life to gain His favour"; lovers' souls are burned by the Beloved's torch and lovers are "moths burnt with the torch of the Beloved's face." | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 | medium | The heart is urged toward God, who will appear as a sweet garden, infuse a new Soul, invite abode in His Soul and heaven, and open the heart's book to mysteries. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE; lines 1798-1829 | high | Eternal life is gained by abandonment of one's own life; when God appears to His ardent lover, the lover is absorbed in Him and not even a hair of the lover remains. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 | high | One who has attained union with God is said to have no need of intermediaries. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 | high | "the purpose of negation of self is to clear the way for the apprehension of the fact that there is no existence but the One" | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 | high | Under 'Be Lost in the Beauty of the Beloved,' Egyptian women sacrifice reason in Joseph's love; the Cup-bearer of Life takes away their reason; they are filled with endless wisdom; Joseph's beauty is an offshoot of God's beauty; the listener is urged to be lost in God's beauty. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 | medium | "O take my life, Thou art the Source of Life!"; the speaker says he is weary of life apart from the Beloved and weary of learning and sense. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 | high | “where are throne and door-way? / Where are ‘We’ and ‘I’? There where our Beloved is!” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 | high | The harper undergoes amazement, is exalted above earth and heaven, and experiences indescribable immersion in the glory of the Lord, likened to identification with the Very Ocean. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 | medium | Love of God kindles a flame in the inward person, burns him, frees him from effects, and casts its own light up to heaven. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | high | The passage says the praises of righteous men and all prophets are kneaded together, mingled into one stream, and emptied into one ewer because the praised one is only One; all religions are one in this respect, and all praises are directed toward God's Light. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 | medium | The footnotes gloss earlier references, including a note that the meaning of a poem is that all Love is One and shines through the ever-vanishing lanterns of the world. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 | high | By the end of the second Hijri century the Sufis are described as respected; in the following century Quietism became Pantheism and generated belief that Beloved and lover were identical, with Bayázíd and Mansur al-Halláj named as prime movers. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 255-332 | medium | Bayázíd declares himself God in ecstasy, tells disciples to kill him if he repeats it, repeats a claim that only God is within his vesture, and when struck the disciples' blades rebound; he explains that self was annihilated and his form was a mirror. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 | high | Man is described as a fragment of the Whole or divine emanation, and the Sufi's supreme desire is reunion with the Beloved. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 | high | The passage states that Sufism influenced Indian poetry, that influence worked on both sides, and that Sufis 'probably borrowed' Buddhist ideas about Divine absorption; al-Shibli is quoted: 'Tasawwuf is control of the faculties and observance of the breaths.' | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 | high | The passage argues that love is not merely individual, that human affinities are momentary findings of God in creatures, and that seekers follow an Invisible Figure from land to land, heart to heart, and from Death into Life until self-death permits meeting Him. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 | high | The passage describes Jalál's poetry as heavenly music and dance carrying the audience beyond the stars into the Presence of the Beloved, whose Beauty and Eternal Union he describes. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 | medium | “The heart's home, first to last, is Thy City of Union: / How long wilt Thou keep in exile this heart forlorn?” | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 | high | “Keep God in remembrance till self is forgotten,” and be “lost in the Called” without distraction of caller and call. | record |
| Sufi | The Persian Mystics: Jalálu'd-dín Rúmí | A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 | high | Eternal Life is said to be the time of Union; Life is vessels and Union the clear draught in them. By grace the speaker becomes safe, and the unseen King says the speaker is the soul of the world. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 | high | Hafiz sympathised with Hallaj, “who said, I am God.” | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 | medium | The speaker addresses a Turkish maid of Shiraz, offers his heart, would barter Bokhara and Samarkand for her mole, asks the cup-bearer for wine, and contrasts Paradise with Ruknabad and Mosalla. | record |
| Sufi | Poems from the Divan of Hafiz | LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 | medium | In poem XVI, the world and its strife are called nothing; the bowl is to be filled; the heart and soul seek the Beloved’s presence, and love is said to exist. | record |
| Sufi | Poems from the Divan of Hafiz | WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 | medium | The speaker says wine-drunk and love-drunk inherit Paradise, invokes Khizr whose feet were bathed in life’s fount, asks not to be freed from the beloved’s hair, and says meek threshold-dwellers are crowned with dust. | record |
| Sufi | Poems from the Divan of Hafiz | XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 | low | The speaker prefers red wine to tears while the lute sings, answers prohibition with God's mercy, and says pleasure lay in pain and peace in weeping for his lady. | record |
| Sufi | Poems from the Divan of Hafiz | XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 | medium | The poem contrasts torchlight shadows with Love’s true fire, where radiance draws the moth and leaves it scorched and drooping. | record |
| Sufi | Poems from the Divan of Hafiz | XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 | low | The speaker says the secret of Love’s fire may be seen, directs attention to a steadfast torch flame rather than the wind’s choir, asks about faith and love that never dies, and says he sings no more of Darius and Alexander’s sovereignty. | record |
| Sufi | Poems from the Divan of Hafiz | XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 | medium | The speaker says others may love elsewhere, but he has laid his head on the Beloved’s threshold and will remain there under dust after life and love have fled. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 | medium | “Where are the tidings of union? ... Forth from the dust I will rise up to welcome thee!” | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 | medium | The glass is explained as Hafiz’s heart reflecting his mistress, or mystically as a mirror in which God is reflected and man and God are one; the Sufis can give the poet what he seeks. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVIII / XXXIX / XLIII / NOTES; lines 3107-3219 | medium | A cited mystical interpretation identifies Joseph as absolute existence, the real beloved, or God, and Zuleikha as possible things or humanity brought out by love. | record |
| Sufi | Poems from the Divan of Hafiz | XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 | high | The note introduces Rumi’s apologue as illustrating union of God and man: a lover first answers “It is I” and is refused, then answers “It is thou” and is admitted by the Beloved. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 594-680 | medium | Hafiz is esteemed in the East as a poet and philosopher; Europeans may admire the music and imagery but often reject his mysticism and do not choose him as a guide. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 | high | The passage states that the keynote of Sufiism is 'the union, the identification of God and man.' | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 | high | Losing the soul in God is described as return to pre-birth conditions; the passage compares this with the Phaedrus image of the soul’s chariot and says the Sufi soul longs to return to God through the mortal veil of the body. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 | high | Eastern philosophers are said to take reunion beyond Plato, implying annihilation of distinct personality; God contains being and not being and casts a reflection on the void, which is the universe. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 | high | The passage says that in Sufi teaching there is neither good nor evil, neither reward nor punishment, and no distinction between God and man; the soul is an emanation from God. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 | medium | The passage states that union and interdependence of divine and human is older than Sufi thought and goes back to Indian teaching and the Veda; one should love the neighbor because one is the neighbor. | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 | high | Sufis are said to defer to the Prophet and Ali for orthodox reasons while teaching that God is the source of all creeds; a cited saying asks what the Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.' | record |
| Sufi | Poems from the Divan of Hafiz | GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 | high | “striving earnestly after union with God”; “Their ear is strained to catch the sounds of the lute, their eyes are fixed upon the cup” | record |
| Hindu | The Ramayan of Valmiki | CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 | medium | Rama enters the Sarayu waters, and Brahma's voice from the sky addresses him as Vishnu, telling him to enter his own body as Vishnu or the eternal ether and naming Maya as his primeval spouse. | record |
| Hindu | The Ramayan of Valmiki | SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 | high | Śiva is described as a Hindu god, destroyer of creation, connected with reproduction and regeneration, sometimes confounded with Brahmá, and worshipped by Śaivas. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 | low | Socrates states that unity is the greatest good of a State and discord its greatest evil; the State is likened to an individual body affected as a whole when any part is injured. | record |
| Greek | The Republic | The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6123-6207 | low | The passage imagines poetry as a hymn of divine perfection, renewing the world’s youth, preserving the good, and joining love with knowledge and service. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 | medium | The world does not endure; the Maker loosed the world's soul and the human soul to learn; pain follows pain until freedom from sensuous yearnings and the heart's return to God, called the final conquest and final end. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 | medium | Youth and Age cannot tell pot, potter, and mould apart; they know one great cause created all, dissolved all, and that all went again to Him. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 | high | Life and death are transcending states; a stream without name, form, life, or death flows between opposites and is identified with the Infinite, from which all come and to which all return. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 | high | Cosmic questioning is rejected; a voice says to cease asking why, what, whence, and where; I and You are to be dismissed so the Universe is Thou; the note says knowledge is gained through action. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 | medium | The Bright Ones send a lesson that what is moulded returns to earth; the lily returns to earth, its seeds produce others that bloom, fade, and die; the passage speaks of fairer mother, fairer child, and God and Man united as one. | record |
| Sufi | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox | The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 | high | Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 | medium | The addressed Thou hides the divine face in clouds, displays it in the universe, and is both spectator and spectacle; the note compares the Vulgate and Gulshan i Raz. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 | medium | The speaker says he would not have come or gone if asked and would annihilate all coming, being, and going; the editor compares this with Ecclesiastes, 'Therefore I hated life.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 | medium | The wine-drinkers joyfully offer souls in holocaust to the juice divine; the cup-bearer holds a flask and overflowing cup. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 | high | Fear of death and abhorrence of annihilation are attributed to ignorance; from annihilation comes a branch of immortality, and the soul is revived by the breath of Jesus. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 | high | The speaker addresses the Cupbearer: time will break both of them, the world is no permanent place, and while the jug of wine is between them, God is in their hands. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 | medium | Khayyam's body is called a tent, his soul its inhabitant, and annihilation its long home; after the soul leaves, slaves strike and repitch the tent for an oncoming soul. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 | medium | The speaker finds a door with no key, a veil beyond sight, and a brief appearance of talk of “ME and THEE” that ends with no more “THEE and ME.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 | medium | The speaker is drawn to rose-colored faces and a wine cup, wants each member to enjoy before being lost in the Whole, contrasts worldly and true love, and urges wine for life followed by death. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 | medium | "One Moment in Annihilation's Waste" and "the Well of Life" are followed by setting stars and a caravan starting for "the Dawn of Nothing." | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 | medium | Humans are described as puppets with which the Wheel of Heaven is amused, playthings on a checkerboard, and finally entrants one by one into the coffin of annihilation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 | medium | The speaker addresses Khayyam, urging happiness when intoxicated and near beauty because the end of worldly things is annihilation. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLIV. / XLVI. / XLVII. / XLVIII.; lines 1339-1360 | medium | Wine and a pressed lip are said to 'End in the Nothing all Things end in,' and the addressee is told, 'Thou shalt be--Nothing.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 | high | The speaker tells his soul that they are like two points of a compass: two points but one body, turning around the same point, describing a circle, and finally to be united. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 | medium | The speaker says he understands annihilation, being, and lofty thought, but may all that knowledge be annihilated if man has a higher state than drunkenness. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13680-13861 | medium | The speaker says he drinks wine without disorder, reaches only for the cup, and adores wine because he does not want to be an adorer of himself. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 | medium | Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 | medium | “Justice is the soul of the universe, the universe is the body”; the passage continues with angels, heavens, creatures, and “the eternal unity.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 | medium | The speaker asks God for deliverance from worldly calculation, preoccupation with God, freedom from self, drunkenness, and freedom from knowledge of good and bad. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 | high | A drop of water weeps at separation from the ocean; the ocean laughs and says all is 'we,' with separation only by an almost invisible point. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 | high | The group is reunited among lovers, freed from the pain of time, and tranquil after emptying the cup of His love and being overcome with wine. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 | medium | The group calls itself lovers, drunkards, and adorers of wine, united in the tavern after banishing good, evil, reflection, and revery, and not to be expected to show intelligence or reason. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 | medium | The world gives only smoke; the search for being and annihilation brings sorrow, and attachment to the world brings loss. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 | medium | Lips, wine, drum, harp, and flute are called trifles unless the bonds of the dark world are broken. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 | medium | The speaker addresses limpid wine and imagines drinking until his identity is confused with wine; another addressee is urged to drink until the speaker can doubt that it is that person. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 | low | The speaker asks God to open divine benefits, grant fortune without dependence on creatures, and make the speaker drunk with wine until freed from all knowledge and relieved of head torments. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 | medium | 'ME-AND-THEE' is glossed as divided existence or personality distinct from the Whole. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 | high | The passage gives possible origins for the mystical idea: emanation from and return to divine essence called Neo-platonism, contemplation and annihilation through Persia and the Vedantic school, pantheism among Persians, and the Alexandrian school. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 | medium | “There was the Door to which I found no Key; / There was the Veil through which I might not see ... and then no more of THEE and ME.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | high | The note says the quatrain suggests the Sufi doctrine of the mortal creature's emanation from God the Creator and reabsorption into God. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | medium | The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 | high | The second translated passage says: 'I am thee, and thou art Me' and asks whether there is any duality, concluding that the two bodies are one. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXV. / XXXVI. / XXXVII. / XLII.; lines 3100-3123 | medium | A cited quatrain addresses Khayyam: if he is drunk with wine or reposes with one tulip-cheeked, he should be happy, since all things end in his becoming naught; while he exists, he should imagine nonexistence and be happy. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | medium | XLVIII describes a momentary taste of being from a well in the waste before a phantom caravan reaches nothing; the 1859 form names Annihilation's Waste, the Well of Life, stars setting, and the Dawn of Nothing. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 | high | LI describes a secret Presence moving quicksilver-like through creation, taking all shapes from Mah to Mahi while remaining; C. 72 describes a Moon skilled in metamorphosis, sometimes animal and sometimes vegetable, retaining essence. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 | high | After revelation of the true nature of God, the traveler reaches union with God; death alone remains, leading to the final degree, absorption in Divinity. Zikr are described as devotional forms used by Sufi guides. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | XXXVII. / IN THE SECOND EDITION. / XXVIII. / XLIV.; lines 4540-4595 | medium | The speaker tells the addressee to embrace the 'waving Cypress' during a 'little hour of Grace' before the Mother folds and dissolves the addressee in a last embrace. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 | medium | Omar is described as a type of perfect character, full of the One, drawing fellow humans to the One, and attaining wholeness and harmony in the One. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4820-4867 | high | Variant describes “Annihilation's Waste,” the “Well of Life,” setting stars, and the Caravan drawing to the “Dawn of Nothing.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4820-4867 | medium | Variant describes “Annihilation's Waste,” the “Well of Life,” setting stars, and the Caravan drawing to the “Dawn of Nothing.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZA; lines 4869-4936 | medium | “To-morrow, when You shall be You no more.” | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | STANZA / STANZA / STANZA / STANZAS WHICH APPEAR IN THE SECOND EDITION ONLY; lines 5045-5111 | medium | "The waving Cypress in your Arms enlace" before the Mother folds and dissolves the addressee in a last embrace. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 | high | Omar's quatrains are classified under six headings: fate and worldly complaint; satire; love-poems of separation and reunion with the Beloved; praise of spring, gardens, and flowers; antinomian utterances about sin, Paradise, Hell, wine, and pleasure; and addresses to the Deity seeking pardon, deliverance from self, and union with Truth. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | medium | An idol tells its worshipper not to worship dead stone and says the charm comes from the one gazing through the worshipper's eyes; note: 'all is of God, even idols.' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 | medium | With cup in hand and draughts drained, the speaker attains unconsciousness; songs flow like water from the burning brain. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 | medium | Omar is said to teach knowledge of the unity of the soul with God, achieved by renouncing desire, purifying the soul from worldly lusts, and practicing kindliness, goodness, universal sympathy, and patience. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 | medium | Death’s terrors are called baseless; death yields the tree of immortality; since 'Isa breathed new life into the soul, eternal death has no claim. The note identifies the Sufi doctrine of Baka ba'd ul fana. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 | high | The cupbearer is addressed; despite fate's blows and no safe resting-place, the bright wine-cup stands between them and gives Truth at hand as guide. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 | medium | Wine sustains myriad forms and takes shapes of plants and creatures; its forms perish but its essence remains. The note says wine means the divine Noumenon. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 | medium | "Thy being is the being of Another" and "Thy passion is the passion of Another"; the hand is called the cover of Another. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 | high | The speaker worships rose-red cheeks, keeps hold of the bowl, and says his parts will be swallowed in the Whole; the note says this alludes to reabsorption in the Divine essence. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 | medium | Life is a breath blown from the vast deeps and blown back to the same deeps; the note glosses the deeps as the ocean of Not-being. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 | medium | Truth cannot be shown to lofty thought or bought with gold; after yielding life for fifty years one may pass from words to states, glossed as ecstatic union with Truth or Deity. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 | medium | Love and the speaker are likened to twin compasses, one body with two heads, circling one center and finally agreeing in one point; the note compares Donne's similar figure. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 893-966 | medium | The passage warns against identifying the abstract with the sensual image and describes a doctrine in which God is sensual matter as well as spirit and the person expects unconsciously to merge into the universe after death without posthumous beatitude. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 | high | The speaker says dying to self increases life, abasement brings higher soaring, and Being's wine makes him sane and sober; the note calls it clearly mystical. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 | high | The speaker asks the Lord to pity a prisoned heart, pardon cup-grasping hands and tavern-going feet, deliver him from self, occupy him with the divine, and set him free; the note calls this a mystic's prayer. | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 | high | The speaker says body, soul, spirit, and being are of God, ending: 'I am Thine, since I am lost in Thee!' | record |
| Sufi | The Sufistic Quatrains of Omar Khayyam | E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 | high | The heart is told that feeding on the Loved One's sweets makes it lose itself and find its Self, and that drinking His cup hastens escape from quick and dead. The note glosses this as dying to self to live in God. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 | high | After division, each half desires its other half, embraces it, longs to grow into one, and risks dying from hunger and neglect because it does not wish to act separately. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 | high | Hephaestus is imagined coming with instruments and offering to melt the pair into one so that they share one life and, after death, one departed soul in the world below. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 | high | The two halves search for one another, embrace to the point of hunger, and Zeus devises a sexual adjustment allowing marriage and ordinary life. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 | medium | The passage summarizes remarks by Eryximachus, Pausanias, Aristophanes, and Agathon, including Aristophanes' claim that love is the desire of the whole and a comparison to philosophy as homesickness. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 | medium | The passage identifies three principles in Aristophanes' jest: humans cannot exist in isolation, must be reunited to be perfected, Love mediates divided human nature, and worldly loves anticipate an unrealized ideal union. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 | medium | Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven. | record |
| Greek | Symposium | Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 | low | The passage says Plato does not ask whether the individual is absorbed in the sea of light and beauty or keeps personality, and says the soul's participation in eternal nature seems to imply its eternity. | record |
| Sufi | Mystics and Saints of Islam | Mystics and Saints of Islam, Rabia, the Woman Sufi | medium | A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love. | record |
| Sufi | The Mystics of Islam | The Mystics of Islam, The Path | high | Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality. | record |