31
practicesinmanycavesandmonasteriesthroughoutTibetandNepal.Herattainments and spiritual prowess were legendary, nothing short of miraculous. She is credited withraisingthedead,defeatingdemons,andcontrollingtheelementsofnatureand
the energies of millions of gross and subtle worlds. Yeshe Tsoygal's wisdom and compassion were reputed to be beyond compare. As an eighth-century woman and
spiritualadeptinanerawhenwomenwerenothighlyvaluedinsocietyorinreligious
endeavors,sheisquiteremarkable.Thisgreatteacherservedasamodelforahostof
lateryoginis,includingsomeofherownfutureincarnations.
Known for her infallible memory, Yeshe Tsogyal collected and spread the
teachingsofPadmasambhavathroughoutTibet.Shealsopreservedandinterredthem
securelyforfuturegenerationsofspiritualaspirantsinhiddenmysticalemplacements
known as termas (treasures), to be rediscovered hundreds of years later by special treasure finders known as tertons. Indeed, her own autobiography was found as a termainthesixteenthcenturybythetertonTakshamNudenDorje.
Whetherwomanordeity,YesheTsogyalleftaremarkablelegacyofmarvelsthat
areunparalleledtoday,butworthyofemulationbythoseaspirants,womenandmen,
whowishtodiscoverthesecrettreasuresofTibetanBuddhism.
ThispoeminwhichYesheTsogyalrecountsherremarkablespiritualachievements
isfromaneighth-centurymanuscript,mysticallyhiddenbyherselfandfoundinthe
sixteenth century by the terton Taksham Nuden Dorje. The translation is by
PadmakaraTranslationGroup.
32
LADYOFTHELOTUS-BORN
SignsofAccomplishment
Stirred,inTidrobytheallegoricaldisplayofDakinis,
Iundertooktheeightausterities,
Extractingcertaintokensofattainment.
Residingataplacewheresnowandmorainesmeet,
Icameupontheheatoftummofire,
Andthrewawaytheclothingoftheworld.
IntheTrystingPlaceofDakinis
Thefourthempowerment'swarmthwasmine,
AndallthatIbeheldwascleansed,
BecomingthusthepresenceoftheTeacher.
InNepalIbroughtadeadmanbacktolife
AndbythismeansmyAtsaraIransomed
Togaintheessenceofthepathprofound.
MyspeechwasvibrantwiththemelodyofBrahma
Mybodyjourneyedlikearainbowincelestialfields;
MymindbecametheWisdomofthetripletime.
InSenge-DzongItookthesapofhealingherbs
Andsawthevisionofthedeitiesofmedicine.
InNeringIsubduedandquelledtheuproar
Ofahostofdemonsandattainedaccomplishment.
IbeheldthefaceofallthedeitiesIpracticed,
AndIattainedaccomplishmentswithease.
AtParoTaktsang,withmythreecompanions
Itrodthepathprofoundanddeep
AndI,HerukaofGreatBliss,
Controlledandbroughtwithinmypower
Thesubtleveins,theessencedropandenergies,
AndlikewisethefiveelementsItamed.
Mybody,speechandmindtransfigured
AstheTripleKaya,
ThePropheciesofAmitayuscametome.
FromVajravarahiinseparable,
IthenbecamethemistressofallMandalas.
33
AtOnphuTaktsangIattainedKilaya
Andseizedthelifeforceofthegodsandspirits
Ofathousandmillionworlds.
ThedeitiesofAmitayus'mandalaIsaw
Andreachedthelevelofadeathlessvidyadhara,
Diamond-like,invincibleandindestructible.
Throughoutthefar-flungregionsofTibet
Ineveryhillanddale,
TheplaceswhereIpracticedareuncountable.
Andnotasingleclodofearththathandsmaygrasp
Isnowwithoutmyblessing,
Andtimethetruthofthiswillshow—
TheproofwillbethetakingoutofTreasures.
Inlessersites,somanythatthemindcannotencompass
Theimprintsofmyhandsandfeetnowfilltherocks.
Andmantras,syllables,andimages,
Iplacedandsettobe
Thestayandbasisofthefuturefaithful,
Andprayedthat,linkedwiththem,
Theymightderivegreatprofit.
Thesearethesignsofmyattainment:
Demonsandtheevil-mindedweresubdued,
Thefive-foldelementswerebroughtbeneathmysway,
AndeverywhereIfilledtheearthwithTreasures.
SinceunfailingmemoryIgained,
ThewholeofPadma'steachingIcollated.
SinceintrepidConfidenceismine,
ThefutureIpredict,andshieldthefortunate.
SinceIamthepeerofallBuddhas,
Ibringtheirlabortocompletion—
Theworkofthosewhoinpast,present,andfuturetime
Aregonetobliss.
AndthusIamadornedwithallattainments.
Inbrief,totellmyordinaryaccomplishments,
Iholdphenomenabeneathmysway.
Ihavethepoweroffleet-footedness,
Theuniversalremedyandthebalmofmagicsight,
34
Andentrytothehiddenlands
Concealedwithintheskyandearthandsecretzones.
Thentotellofmysupremeattainment.
Ipossessthethreefoldconcentration.
Thewisdommind,Samantabhadri'svastness,
Isnothidfromme.
AndUltimateRealityisbutmyjewelandplaything.
IdonothopeforLiberation
AndofthepainsofhellIhavenofear.
Farfromthenihilismofnon-believers,
SuchisthecalmassuranceofprofoundDharmata!
TheGreatPerfection,whichnoactionmayaccomplish,
IsindeedthefruitIhavewon,
Theall-pervadingPresenceoftheAtiyoga.
Whereverspacepervades,mywisdommindispresent.
Mycompassionnowoutshinesthesun.
Greateraremyblessingsthanthefollowingclouds,
AndswifterthantherainIbringaccomplishments.
Myfaithfulones,whofollowmeinfuturetimes,
Yourprayerstomearethusofhighestmoment,
ForIhaveforgedthelinksthatbindus.
KnowthatIwillguideyoueveninthestatesofsorrow,
Whilethosewhoturnaway,forsakingme,
WillturntheirbacksonalltheBuddhas.
Onlysufferingcanbethefruitofsuchanerror.
Yeteventhen,mylovewillnotforsakethem,
Andwhentheirkarmaisexhausted,theywillcometome.
SamayaGyaGyaGya
From TheSecretLifeandSongsoftheTibetanLadyYesheTsogyal.
35
JALALUDDINRUMI
36
FOUR
JALALUDDINRUMI
1207-1273,AFGHANISTAN
JALALUDDIN RUMI, founder of the Mevlevi order of Sufi dervishes, was without a doubtoneofthemostopen-heartedandecstaticconsortsoftheBelovedofalltime.
BornintheremotevillageofBalkh(nowpartofAfghanistan),Rumispentmostof
hislifeinKonya,Turkey,whichinthethirteenthcenturylayatthewesternedgeof
the Silk Road and was a mingling spot for merchants and mystics alike. There Muslims, Christians, Hindus, and even Buddhists crossed paths. In his late thirties, Rumi, a respect
ed scholar of theology, started a school of divinity. He was a consummateSufi,orseekerofGod.SomeconsiderSufismtobethemysticalbranch
ofIslam;othersholdittobethepursuitoftruthandcommunionwiththeDivinein
any aspirant of any tradition. There is no reality, exhort the Sufis, but God; only Love,Lover,andBeloved;mereemptinesstobefilledwithallthatisGod.
Without a doubt, the defining moment of Rumi's life was his meeting, in those samestreetsofKonya,withShams(meaning“sun”)ofTabriz.Awanderingdervish
with no school of his own, Shams sought no great or subservient following. He merelysoughtonereceptivesoulspaciousenoughtocontainhisteachingsandtobea
companioninDivineecstasy.AsRumirodehisdonkeythroughthemarketstallsof
Konya,hewaspiercedbythepenetratingglanceofShams,andwouldneveragainbe
as he was. “Who,” challenged Shams, “was greater—Mohammed or Bestami [a
renowned Sufi master claiming to have merged with God]?” Immersed in the
question, Rumi came to the realization in that very moment that he need search no further.HestoodfacetofacewithGod.
Shams and Rumi became inseparable, engaging in shared communion with the
Divine, sometimes spoken, often in silence. Their spirits commingled, immersed in contemplation, meditation, revelation, and celebration. Rumi's students came to be quite jealous of Shams and, in 1247, murdered him, leaving no trace of his body.
Rumi was devastated, but eventually came to know that Shams was ever with him; theyremainedinseparable,inspiritasinbody.HissublimeodestoLove,Lover,and
Beloved, the Sufi trinity, may be considered an ongoing dialogue with his precious teacherandcompanion.
The Mevlevi order has spread throughout the world, and Rumi's ecstatic verses continuetosetmanyaheartandsoulaflame. Intoxicationisthewordthatmostaptly describes Rumi's love affair with the Divine. Imbibing the delicious nectar of the spirit,turning'roundand'roundinabsoluteharmonywiththemusicofthespheres,
Rumi celebrates the dance of the spirit. A Sufi, filled with ecstasy, remarked to his companion that his cup overflowed with the wine of the spirit. So bursting was he with his Beloved that there was no room left for even one more drop of wine.
37
“Never,”theotherreplied,“canonehavetoomuchofGod,ashefloatedarosepetal atop the full-to-the-brim goblet.” So is the bursting heart and spirit of Jalaluddin Rumi.
ThefollowingpoemsandwritingsareallbyJalaluddinRumi,drawnfromvarious
sources (indicated if known) and translated from the Persian by several translators, includingColemanBarks.(Seethebibliographyformoredetails.)
38
INTOXICATEDWITHTHEBELOVED
SayIAmYou
Iam
dustparticlesinsunlight.
Iamtheroundsun.
TothebitsofdustIsay, Stay.
Tothesun, Keepmoving.
Iammorningmist,
andthebreathingofevening.
Iamwindinthetopofagrove,
andsurfonthecliff.
Mast,rudder,helmsman,andkeel,
Iamalsothecoralreeftheyfounderon.
Iamatreewithatrainedparrotinitsbranches.
Silence,thought,andvoice.
Themusicalaircomingthroughaflute,
asparkoffastone,aflickeringinmetal.
Bothcandleandthemoth
crazyaroundit.
Roseandthenightingale
lostinthefragrance.
Iamallordersofbeing,
thecirclinggalaxy,
theevolutionaryintelligence,
theliftandthefallingaway.
Whatisandwhatisn't.
YouwhoknowJalaluddin,
youtheOneinall,
saywhoIam.
SayIamyou.
39
Nooneknowswhatmakesthesoul
wakeupsohappy
Maybeadawnbreezehasblowntheveil
fromthefaceofGod.
Athousandnewmoonsappear.
Rosesopenlaughing.
Heartsbecomeperfectrubies
likethosefromBadakshan.
Thebodyturnsentirelyspirit.
Leavesbecomebranchesinthiswind!
Whyisitnowsoeasytosurrender,
evenforthosealreadysurrendered?
There'snoanswertoanyofthis.
Nooneknowsthesourceofjoy.
Apoetbreathesintoareedflute,
andthetipofeveryhairmakesmusic.
Shamssailsdownclodsofdirtfromtheroof,
andwetakejobsasdoorkeepersforhim.
BecometheSunItself
A TRUE SEEKER must transcend those joys and delights that are just the ray and reflectionofthegloryofGod.Hemustnotlethimselfgrowcontentwithsuchthings,
even though they are of God, come from God's grace, and are of the radiance of God's beauty, for they are not eternal; with reference to God they are eternal: with referencetoman,theyarenot.
Thinkoftheraysofthesunshiningintohouses.Theyareraysofthesun,andthey
arelight,buttheyareattachedtothesunandnotthehouses.Whenthesunsets,their lightnomoreremains.
Whatwehavetodo,then,isto becometheSunitself,soallfearofseparationcan foreverbeended.
—Letters
BusyYourselfwithThatHead
ItisthetimeofUnion,ofVision,thetimeof
ResurrectionandEternity.
40
Itisthetimeofgraceandgenerosity,
theseaofperfectpurity.
Thetreasureofgiftshasarrived,
theshiningoftheseahasflashedout.
Thedawnofblessinghasarisen.
DoIsaydawn?No,theLightofGod.
Whatisthis“figure,”this“face”?
Whoisthis“Emperor”and“Prince”?
Whatisthis“ancientknowledge”?
Alltheseareonlyveils—
Onlyecstasieslikethisone
cantransportyoubeyondthem.
Thesourceofsuchlivewatersisinyourhead,
andinyoureyes:
Busyyourselfwiththathead—
yet,inreality,youhavetwo!
Yourclayheadcomesfromearth,
yourpureheadfromheaven.
HowmanypureheadshaverolledinthebloodydustSoyoucanknowthat
itisonthatheadthatthisdepends!
Youroriginalhead'shidden,
yourderivedone'smanifest:
Behindthisworldopensaninfiniteuniverse.
—Odes
TheRealWork
THERE IS one thing in this world that you must never forget to do. If you forget everything else and not this, there's nothing to worry about; but if you remember everythingelseandforgetthis,thenyouwillhavedonenothinginyourlife.
It's as if a king has sent you to some country to do a task, and you perform a hundredotherservices,butnottheonehesentyoutodo.Sohumanbeingscometo
thisworldtodoparticularwork.Thatworkisthepurpose,andeachisspecifictothe
person.Ifyoudon'tdoit,it'sasthoughapricelessIndianswordwereusedtoslice
rottenmeat.It'sagoldenbowlbeingusedtocookturnips,whenonefilingfromthe
41
bowlcouldbuyahundredsuitablepots.It'saknifeofthefinesttemperingnailedi
nto awalltohangthingson.
You say, “But look, I'm using the dagger. It's not lying idle.” Do you hear how ludicrousthatsounds?Forapenny,anironnailcouldbeboughttoservethepurpose.
You say, “But I spend my energies on lofty enterprises. I study jurisprudence and philosophyandlogicandastronomyandmedicineandalltherest.”Butconsiderwhy
youdothosethings.Theyareallbranchesofyourself.
Rememberthedeeprootofyourbeing,thepresenceofyourlord.Giveyourlifeto
theonewhoalreadyownsyourbreathandyourmoments.Ifyoudon't,youwillbe
exactly like the man who takes a precious dagger and hammers it into his kitchen wall for a peg to hold his dipper gourd. You'll be wasting valuable keenness and foolishlyignoringyourdignityandyourpurpose.
42
FIVE
ADISCIPLEOFTHEKABBALISTICSCHOOLOF
ABRAHAMABULAFIA
1240-1291,SPAIN
ABRAHAM BEN SAMUEL ABULAFIA, a Sicilian Kabbalist born in Saragosa, Spain, in 1240,isconsideredoneofthemostcolorfulfiguresinJewishmysticism.Aforemost
figure in ecstatic, or prophetic, Kabbalism, Abulafia developed his own theory of Jewish mysticism. He sought a state of mystical union with God beyond the
individual self. It is not surprising that this unconventional wandering prophet, apparentlyinfluencedbytheSufisduringhistravels,attractedquiteafollowing.
This passionate prophet predicted the coming of the Messiah in 1295, then
declaredhimselftobethisveryMessiah(messenger),callinghimselftheSonofGod.
Abulafia'srejectionbytherabbisofhisdaydidnot,however,dampenhisspiritand
commitment.SevenhundredyearsbeforetheestablishmentoftheStateofIsrael,in
1280thisboldvisionaryaddressedPopeNicholasIIIinRometoconvincehimofthe
unity of all religions and to request that the Jews be returned to their homeland.
Thrownintoprisonandsentencedtodeathforhisheresy,Abulafiasurvivedandwas
setfreeafterthesuddendeathofthepope.NeveracceptedbythetraditionalJewish
community, who refuted his audacious claims, Abulafia was exiled to the island of Malta,wherehediedin1291.
Prophecy,intheeyesandheartofAbulafia,servedasanexpressionoftheloveof
God. Everyone who knew the name of God, according to Abulafia's teachings,
Mystics, Masters, Saints, and Sages Page 4