Monday, March 6, 2023

Someone said they were sad and lonely...

Ten some years ago my acupuncturist in the SW had told me "be rooted in God". I thought a lot about that.

It took me some time and some inner and outer journeying but years later even when I'm alone I don't feel alone. The whole universe is with me.
I even frequently actively seek to be solitary because of how I like that feeling of just connecting with nature and God, savoring simple but valuable things like food, water, prayer and outdoor exercise in gratitude.
I think I'm most grateful for gratitude itself, being able to feel genuine gratitude took me a very long time and lots of striving through painful times and active training with yearning.
Solitary time is great for turning inwards, rediscovering one's self, connecting with one's soul, reevaluating one's path and goals in life and working on lifestyle changes.
This is not to say it's best to completely avoid human relations. As we humans are mirrors to each other, close relationships and the inherent challenges they bring complement our self-training and journey.
What we're dealt with in life is what we need the most in the here and now for our own guidance and growth. I pray and hope we can all make the best of every stage in our lives.

Tuesday, January 5, 2021

I.S.R.A The Night Journey

 This is a translation of my friend's blogpost, the original can be found at this link: 

https://ediphalime.wordpress.com/2020/03/28/goren-dusunen-isiten-ve-hisseden-canli-biri-oldugum-icin

-yuruyebiliyorum-ya-da-yurudukce-canlaniyorum

 

I can walk because I’m a living being who sees, thinks, hears and feels OR  

I become more alive as I walk!  

 

Remembrance of the name of the compassionate Beloved

Not just any Beloved but the Absolute Source of Compassion and Grace 

In the darkness of the night, in secrecy from all ears

Remembrance of the names of the All-Hearing, All-Seeing

To remember, the tongues’ uttering the remembrance of the heart comes forth from being remembered*

O! How beautiful is the manifestation of your name in each moment

So gracious, most gracious of the gracious, elegant and delicate

To remember, your heart’s remembrance of It** comes forth from being remembered

*T.N: it’s only because God remembers us that we can remember God

**T.N: We used “It” to denote the gender free nature of God, it’s a personable “It”.


سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

LIMITLEss in His glory is He who transported His servant (adorer) by night from the Inviolable

House of Worship [at Mecca] to the Remote House of Worship [at Jerusalem] - the environs of

which We had blessed -so that We might show him some of Our symbols: for, verily, He alone is

all-hearing, all-seeing.  [Qur’an, Chapter of the Journey by Night, 17:1 (Asad’s translation)]

 

1: The word ‘inviolable (haram)’, denotes an area encircled with a clear delineation and the Inviolable House of Worship is

the name of the masjeed (place of prostration) in the area where the Prophet lived. In this context, I interpret the ‘Inviolable’

in ‘the Inviolable House of Worship’ as an individual’s personal experiences; and ‘the House of Worship (masjeed/place of

prostration)’ as the place, event, situation, moment which moves me to prostrate.  

2: The word ‘remote’ in ‘the Remote House of Worship’ refers to the distance between Mecca (home to the Prophet) and

Jerusalem. Building upon my understanding in the note above, I interpret ‘the Remote House of Worship’ as all experiences

which took place outside of one’s life, i.e. remote* to the self, and which result in someone else's meaningful prostration.
*T.N. This remoteness can be understood in three ways: 1.Physical distance. 2.In the distant past. 3.The distance between

levels of spiritual progress (with regards to God-realization, sainthood and prophethood)    

3: There are two scholarly opinions regarding the grammatical ambiguity of who ‘he’ is in the sentence ‘He is all-hearing,

all-seeing’: in one, ‘He’ refers to God, the Beloved; according to the second interpretation ‘he’ refers to the worshiper, the

adorer, the creation, specifically the human.   


First Step

“Limitless in His glory* is He who transported His adorer by night (17:1)”

 

*T.N.: The word for “Limitless in His glory” in Arabic (subhan) is of the same root as “sabbaha” which means, swimming or

gliding through. 

 

I’m walking…

 

Like the moon who glides through the pitch dark sky, I walk through the night.

 

I spread the space out before me and walk through the time.

 

One day I dive into an ocean of troubles, another day I am exuberant with waves of happiness. At times

I unconsciously let myself go with the flow caught in the busyness of life. At other times I am taken by

fear and take refuge at a bay. I swim through the oceans in hopes of eventually reaching a shore of

salvation.

 

I'm being made to walk, alongside humankind, in the night that is this world enshrouded in a veil of

wisdom. I keep floating through space running in my orbit as is laid down by the decree of the One who

brings this universe into an impeccable orderly existence. Had not my adventure also started with a

journey of the night! Had I not fallen into darkness as an adorer, in the completely foreign womb of my

mother.

 

Second Step
‘‘from the inviolable house of Worship (at Mecca) to the remote House of Worship  (at Jerusalem)

–environs of which We had blessed-’’


I submit...


I accept my weakness and I surrender.


This acceptance is truly genuine. 


I become aware of my weakness, enshrouded in a private* feeling I can not express to anyone, piercing

into the depths of my heart like an arrow. I can neither remove the arrow nor can I find a remedy.

 

*T.N: In Turkish and Arabic the word for ‘‘private’’ (mahram) and the word for “inviolable” (haram) share the same Semitic

triliteral root (h-r-m). Haram also expresses that which is sacred or forbidden, whose limits, boundary are delineated,

well-defined. Mahrem denotes privacy, that which exists within sacred bounds, whether the sacredness of family privacy or

the sacredness of the privacy of one’s heart.  

 
At first I assumed that my experience was unique to me. I can not get out of the night until it is over. 


All of a sudden Moses holds my hand and carries me far away from home. Far far away. Our first stop is

Noah’s heart. See how he laments; the earth has drowned under the Flood. Then he shows me Jonah and

his hope imprisoned in the whale. And Abraham... He may seem content of heart now, yet there once was

a time when his mind was overflown by fiery questions. O Moses who refreshes my heart everytime he

smites it with his staff! I wonder who could have taught you how to speak this way.* Just the way my

mind can be convinced and my heart can be satisfied. His smile reads two words: Gentle speech⁴.. Finally

I understand, whatever was the meaning and message that made the environs of the house of worship**

where those who are billions of years away from me had prostrated, holy, honorable, good, beautiful,

meaningful and full of wisdom, so too my places of worship which lead me to prostrate are accorded

wisdom by the same ocean of meaning. 

 

*T.N: Moses (pbuh#) was known for having a speech impediment and his brother Aaron (pbuh) was sent to fortify his

message and he was known for his excellent oratory skills. 

#pbuh= peace be upon him (‘alayhissalaam=asm in Arabic) is an expression used after mentioning a Prophet’s name.

 

4: to speak in a mild manner as in this verse: <<"Go forth, [then,] thou and thy brother (Moses and Aaron), with My

messages, and never tire of remembering Me: go forth, both of you, unto Pharaoh: for, verily, he has transgressed all

bounds of equity! But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with

apprehension.>> (20:42-44)

 

**T.N: The expression “environs” in the verse 17:1 “House of Worship (at Jerusalem) –environs of which We had blessed-”

may be interpreted as the disciples, companions, and all spiritual descendants, saints who live in the path of the Prophets. 

 

Third Step

“-so that We* might show him (some of) Our symbols/signs”

 

*T.N: for an explanation of the usage of "We" in the Qur'an please see:

http://pan-cck.blogspot.com/2013/11/interpretation-of-we-in-quran.html


I seek meaning.

 

I struggle to assign meaning...

 

I fully focus on the sound of the silence and follow the traces. 

 

My experiences point to something. A trace, a sign, a symbol, a message...

 

My eyes touch upon the stars, I remember Moses. 

 

I come to understand that there are many ways to understand the truth, in fact there are as many ways as

there are created things to read the messages (verses/signs) written on the universe. I catch birds* in

order to derive meaning from some of the verses whereas to understand some other verses I resort to

abstinence from speech, not speaking to any mortal in the example of Mother Mary**. At times the

thinnest crescent is relaying the truth to me, in another instant the honey bee is spreading that

unmatched taste of the truth on my tongue. Then there are verses that drive me to break free of the

limited time and space I’m enclosed in and to travel far so I can interpret them.^

I kindle oil lamps from the olive tree Noah extends, I borrow Jonah’s moonlight and I spread Joseph’s

shirt on my eyes/my words^^. My path enlightens. I see that this journey is not meaningless; this moment

that I’m reading, this place that I’m touching, here they are, proclaiming my witnessing. O the all-seeing,

all-hearing One, I witness: I’m not being winnowed aimlessly just like that in the darkness of the night,

in every moment, at every step I’m being witnessed. I touch upon the moment as I’m being read and the

seed loaded with the Divine Names bursts into thousand and one colorful flowers in my chest. My

journey becomes alive. 

 

*T.N.: ‘catching birds’ here is a reference to this Quranic verse about Prophet Abraham (pbuh).  <And, lo, Abraham said:

"O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham)

answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and

teach them to obey thee; . then place them separately on every hill [around thee]; then summon them: they will

come flying to thee. And know that God is almighty, wise."> 2:260

 

**T.N.: ‘Abstinence from speech’ is also known as ‘the sawm of Maryam’ (the fasting of Mother Mary) as mentioned in this

Qur’anic verse: <Eat, then, and drink, and let thine eye be gladdened! And if thou shouldst see any human being,

convey this unto him: `Behold, abstinence from speech (sawm) have I vowed unto the Most Gracious; hence, I may

not speak today to any mortal.> (Chapter of Mary 19:26) According to the Qur’anic narrations Mother Mary never got

married and she gave birth on her own in a far place. As she was anguished with the shame of giving birth without a father an

angel came to console her and gift her with a rivulet, ripe dates on a palm tree and assigns her with the sawm (abstinence

from speech) until she returns to her people and baby Jesus (pbuh) speaks in the cradle declaring his prophethood and his

mother’s chastity.  

 

^Note by author & translator: The part of the 17:1 verse translated into English as “(some of) Our symbols/signs” (“min

âyâtinâ” in its Arabic original) inspire me with the meaning that rather than the goal being some of the signs being shown to

us, the goal is to emphasize the various means with which -potentially- all signs can be shown to us. Just as there are various

teaching and learning methods (observing nature, classroom delivery, studying books in a library, conducting experiments in a

lab etc ), there are various ways, methods, approaches to reading the signs, comprehending, perceiving the symbols. 

After the 1st verse -which is what this essay investigates- the 17th chapter goes on to mention many prophets. This leads me

to think that studying the lives of the prophets are one of many ways of reading the creation as is ordered in the Qur’anic verse

“read in the name of thy Sustainer, who has created” (96:1), even though we have a tendency to exalt prophets as

spiritually unattainable and thus distance ourselves from them. Getting out of my private life zone (Inviolable House of

Worship--refer to note above about the connection between haram and mahram) to look into the lives of the prophets (Remote

House of Worship -at Jerusalem-) which seem so distant to us, seems to be the method emphasized in the 17th chapter. Is

your wish to read the names of God? If so, gaze at the sun, the moon, the honeybee, then also consider the lives of the

prophets. You will discover that they too are human like you, they too are adorers (see note below), they too have troubles and

joys like you. Like you, like me, just like us…

 

^^ <<But when the bearer of good tidings came [with Joseph's tunic], he (Jacob) laid it over his face; and he regained

his sight, [and] exclaimed: "Did I not tell you, `Verily, I know, from God, something that you do not know'?">>

(Chapter of Joseph 12:96)

 

Fourth Step

“for, verily, He alone is all-hearing, all-seeing.”

 

I become more alive...

 

My soul is revived.

 

I hear a voice from afar, far far away but whose echo/reflection* I can hear from here. 

 

The moment I realize my existence has been chosen by a Conscious One, the cliff of transience which

wants to kill me suddenly becomes flat. I can now sense that I am an adorer* of the One who can see me.

I’m being brought to existence in this journey by night, because I’m a living being who sees, becomes

aware, thinks, hears, listens and feels. Or I become more alive as I walk, my adoration is revived, my soul

stands at attention before God. I find that my heart and my mold (body) is yet again alive every morning

and evening. I have not been dealt with death yet, so I should continue my walk with hope.

 

*T.N: ‘Abd in Arabic, kul in Turkish refers to the worshiper, the adorer, the creation, and specifically the human. It doesn’t

necessarily denote a conscious worship or adoration. It expresses that all that exists is inherently in love with the One who

chose to bring them into existence, the Beloved. The human’s purpose in life is to come to a conscious awareness of this

inherent adoration, exaltation of, gratitude to the Beloved.

 

This multi-step journey by night (the life journey) may be the ascension*. Each encounter, each place,

each struggle serves as a step of my ascension: Each moment I am aware of my status as an adorer, a

worshipper; each place where I prostrate for my awareness; every jihad for the revival of my soul and

every time I strive for each of my moments to become alive in the eternal realm. Whether one undertakes

the four steps mentioned in this essay in the same or in a different order, the gradual journey towards the

perfected human may be one's ascension. In the darkness of the night slumber may take over, I may be

engulfed by heedlessness.  But then I am reassured by the address of The One who knows and sees all this,

and in fact is the One who has sent me on this journey:O THOU enwrapped one! Keep awake [in

prayer] at night, all but a small part of one-half thereof - or make it a little less than that, or add

to it [at will]; and [during that time] recite the Qur’an calmly and distinctly, with thy mind attuned

to its meaning. Behold, We shall bestow upon thee a weighty message[and,] verily, the hours of night

the mind most strongly and speak with the clearest voice, ‘[Al-Muzzammil 1-6]

 

*T.N: Ascension to heaven, spiritual ascension, also known as mi’raj was the fruition of the Night Journey (name of the 17th

chapter studied here) of the Prophet Muhammad (pbuh). 

 

May this be my prayer to the One who hears:

 

May every word that befits my pen-name “Hal’ime Edip” (The interpreter of my spiritual state) be a

stepping stone towards my ascension.*  

 

*: God willing this essay has really served me as a stepping stone. There were many points that crossed my mind and my

heart which I couldn’t include here because I couldn't figure out how to express them in a manner which matches the literary

style of this essay. I felt my impotence from my neural pathways to my fingertips in the face of the Qur'an who expresses so

many truths in a single of its verses. I profess that the One Who has revealed the Qur'an, whom I call Allah, is the One free of

any fault, injustice or shortcoming, the Almighty, the All-Highest (as-Subhān, al-'Azeez, al-A'lā). 

 

 


Thursday, October 29, 2020

Ask dizisi, meh mi?

Son zamanlarda yorumlarda ask hikayesi, ask dizisi, meh, diyerek kucumsenildigini goruyorum askin. Oysa Kur'an'da Yusuf suresi icin/de,  "Nahnu nakussu ‘aleyke ahsene-lkasasi bimâ evhaynâ ileyke hâżâ-lkur-âne" der, mealen, "Sana bu sûreyi vahyetmemizle, en güzel kıssayı sana anlatacağız." (A.F.Yavuz) (12:3). 

Yusuf suresi bir aşk hikayesidir. Ask ve hikmetin vucut bulmus halidir Yusuf asm ve hayati. 

Baba ogul aşkıdır gozlerine aglamaktan ak dusen, kilometrelerce öteden, Mısır'dan Yusuf'u bulan ogullarinin getirdigi Yusuf gömleğinin kokusunu duyan Yakub asm ile Yusuf asm'in hasret dolu sevgileri. 

Iki peygamberin, Israil lakabli beniIsrail'in atasi Yakub asm ile on iki kabilenin kayip on kabilesinden ikisinin babasi Yusuf asm'in birbirine aşkıdır. 

Yusuf ile Zuleyha'nin Yusuf'u yillarca zindanlara hapseden, ihanet ve entrika dolu ancak melikin huzurunda yapilan bir itirafla sonlanan (yahut destana gore alevlenen) aşkıdır. 

Yusuf'un Mısır'ın halkina, kuraklık ve açlıkla tehdit olunan garip ve mazlumlara aşkıdır. 

Ama en cok da Yusuf'un Rabbine aşkıdır. Rabbim der durur o. 

Ve beseri tum asklar da işte bu İlahi Askin, Rabbe olan aşkin ve Rabbin var ettigi kullarina olan askinin, kul Rabbini sevmeyi keşfetti mi karsilikli olan askin, yeryuzundeki aksi. 

Ebeveyn evlat aski, anne-evlat aski rahimden dogar insan gibi. Rahman-i Rahim'e bagimizin beşeri aksi insan omrunun basinda boyle baslar, ilk boyle numunelenir psisemizde Rahman'a askimiz. 

Sevgililerin, eslerin aski, Vedud'un aynasidir ilk baharımizda. Bazen ebeveynin yerine koyariz, onlara benzeyenlere aşık oluruz. Kimi zaman da onlardan bulamadigimiz aski arar, Rahman'la kirik bagimizi tamir etmeye zemin arariz.

Peygamber aski, Rahmanin koşulsuz sevgisini belki ebeveynimizden belki eşimizden dahi goremedigimiz kosulsuz bir sevgiyi mucessem peygamberlerin, murselinin, evliyanin aski. Rabbin tum guzelliklerine en parlak şekilde ayna tutan, Onun ahlakini ve guzelligini yeryuzunde mücessem bu kamil insanlara olan ask hem Aşk'ın Mutlak Aslının aksi hem de İlahi Ask'a acilan bir kapi. 

Destana gore Zuleyha'nin saray kabulundeki itirafıyla alevlenen ask, Zuleyha'nin Yusuf'un peygamberliğini idraki ve Rabbin yeryuzundeki en guzel yansimasini Yusuf'ta görmesiyle, peygamberin aşkından gecip İlahi Aşk'a, yani velayet makamina, kendini/Rabbini, kendinde Rabbini, Rabbinde kendini, varligin birliğinde Rabbin birliğini, Rabbin birliginde varligin birligini kesfetmeye goturen yol olur. 

Oyleyse beşeri aşk ne yüce, ne elzem, ne kutsal bizi varliga dogus gayemize tasimakta! 

Ask dizilerinin ask dizisi oluşunu değil de bu kutsal gayeyi es gecip fenaya hapsolmasini elestirelim elestireceksek.

Wednesday, July 22, 2020

Love has been our destiny

Love has been our destiny, 
fortune, Divine decree ever since pre-eternity 
It's one way for you, another way for us    
Our vision was flecked#
It's one way for you, another way for us 
The mountains were adorned when spring came
My shadow disappeared* when my heart overflowed
Contemplating the Beautiful out-and-out
It's one way for you, another way for us  
I desire not, if the world were to offer me all it has
The heart has embroidered its Lover on the rose** 
Seeing Its sweet (friendly)^ countenance in every face
It's one way for you, another way for us
O son, the water is one in different containers
Existence is a shadow, the ego an ambush
How can we describe, the passion for the Beloved Sustainor***
It's one way for you, another way for us^^  
#Our vision was flecked: we used to see the Beloved through the veil of existence
*I interpret the disappearance of the shadow as signifying reaching maturity through the destruction/taming/purification of the ego and/or upon coming to the realization that existence is a shadow (reflection, manifestation) of the One true undying light, the Beloved and living with the consciousness of the transience of all that we can perceive save for their aspect that looks to the countenance of the Beloved, overcoming the illusion that the "I" has an independent existence, growing in awareness that the essence of all creation is the same water in different temporary physical bodies and attaining to unity.
(Qur'an 28: 88):      Everything is bound to perish, save His countenance.
all that we can perceive is transient save for their aspect that looks to the countenance of the Beloved (ie., existence reflects the Beautiful Divine Attributes with the human having the highest potential of reflecting ALL Attributes of Beauty most brightly as in the case of the messengers)
**In Sufi poetry the rose usually signifies Rasulullah (asm), the Messenger of God (pbuh)
^The Turkish original has two versions: in one the word "hos" (sweet) is used, while in the other "dost" (friend).
***"the Beloved Sustainor": Rabb, often translated as "Lord", is the one who tames, trains, protects, provides, nurtures like a parent or guardian. It has a very intimate connotation. It also denotes the master/lady of the house who oversee their household. "Rabb" is used as opposed to us, the creation, the "ibad" (plural of "abd"), i.e. the worshipers, the adorers.
^^I believe this denotes that the experience is different at each stage of spiritual development, purification of ego: the dervish/seeker/traveler/learner is warned not to assume that she understands the essence of what the murshid/sheikh/sufi master/teacher/guide is talking about. Just because she has heard about the sweetness of the honey doesn't mean she has experienced, tasted the honey. She cannot truly know what honey tastes like unless she tastes it herself. "Honey" here symbolizes falling in love with the Beloved Source of creation, our purpose of existence since pre-eternity. Only when the heart falls in love does spring come to our blossoming soul so it can mature and bear its eternal fruits.

See alternate translation here: https://ilahis.org/ilahis/4525
Sevgi baht olmuş ezelden bize,
Sizde bir türlü, bizde bir türlü
The translation in the above link is missing the 3rd stanza.
Original Composer:
Tahir Karagoz
Maqam:
Rast
Lyrics:
Ibrahim Yurtoren
Performance by Elif Omurlu Uyar: https://www.youtube.com/watch?v=urolGVz9f7E&feature=youtu.be
by Tugba Gulyesil:
https://www.youtube.com/watch?v=DEqJAHjfAcg
****
Please comment on quality of translation/accurateness of English (if you're a native speaker). Thanks!
Turkish to English translation - Turkce Ingilizce ceviri tercume

http://pan-cck.blogspot.com/search/label/translations