His image traveled from breast to breast explaining the Sultan of the heart. Īn infinite garden and paradise within that gardener's breast. Upon the roof sat a king wearing the clothes of a watchman. Suddenly from the housetop it saw a world beyond our world - an all-encompassing ocean in a jug, a heaven in the form of dust. It rushed to the roof in its love, seeking a tangible sign of that good news. My heart flew up in joy and placed a ladder at the intellect's edge.
"A candle has come at midnight! A spirit has entered a corpse!". "A caravan has come from Egypt! A hundred camels, all sugar and candy - oh Lord, what a fine gift!. "His w1ne's crashing waves fill the space from Mount Qaf to Mount Qaf." Rumi sang of his Shams.Ī sugar-lipped sweetheart brought news. What better guide for a foray into the Imaginal Realm of the Persian mystics? The Shams of the poems is the Guide, the Radiant Double, the Heavenly Twin, the Son of the Son, the object and subject of the Quest. Rumi's vast Diwan (collected poems) is named for Shams its title is the Diwan-i Shams-i Tabrizi, and a third of the poems in it are explicitly dedicated to Shams. "My head always used to hold the Koran, but now it holds Love's flagon." Described as both a Master (Mawlana) and an "enigmatic" figure, Shams appeared in Rumi's home town of Konya in 1244 and transformed Rumi (by his own account) from a sober, pious, legalistic scholar into a spiritual poet. Rumi's Shams, Shamsuddin i-Tabriz was the "immortal beloved" of his greatest mystical flights and ecstatic poetry. It will surprise no one who knows Rumi that my researches brought me very quickly to the Shams of his poetic vision. The numinous pre-dawn encounter described in my last article had given me a name, Shams, as well as a starting point for a journey into the imaginal world of the Persian Sufis.
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