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Mevlana i and MORALS

MORALS

Mevlana, who is a heart educator, teaches also to be an example of good man, while telling us about love and Divine love. He thinks that if a society consists of people of good character and of generous heart, it will be happy and peaceful. He is also of the opinion that to become a pure person, and to gain sound character and good conduct is possible only with education. Having quoted the two Prophetic traditions, namely, "Religion is counselling" and "The religion of Islam is a religion of good conduct", Mevlana put his works, which are a gathering of good advice, at the service of humanity. It is possible to deduct a moral from every story, which he na about different subjects in his Mesnevi. He frequently mentions that with good conduct man gains a high esteem, and with bad conduct man loses. However, it is conditional for moral beauty, or adab -in his terminology-should be settled down in heart (Mesnevi, II/3249-50).

Therefore, bad conducts such as ambition, envy, lying, hypocrisy and backbiting should be abandoned forever.

For, ambition is a barrier for a man to gain a pure eyes, sound intellect, and ears; it
also makes the heart blind (Mesnevi, II/575).

Envy is the worst habit, and is the kernel of all defects and faults (Mesnevi , II/812-13).

Backbiting is likened to eating man's flesh. it is impossible to keep secret the smell of
backbiter's mouth from God. (Mesnevi ,III/107-10).

Pride caused to be condemned and to be devoid of Divine forgiveness forever, while, in fact, he was an angel before.

Indulging in wealth is likened to a straw in a man's throat. This straw, which is struck in the throats of those who have indulged in worldly desires and wealth, is an obstacle to drink the elixir (eau de vie) which is the source of eternal bliss (Mesnevi, II/132-33).

If bribery becomes widespread in a society, then the system of justice becomes paralysed, and the tyrant and tyrannised can not be distinguished. (Mesnevi, I/1347).

Squandering is bad; and the worst type of squandering is wasting time badly (Majâlis al-Sab'a, 23).

Man, first of all, tries to correct his own faults, and never try to find out others' faults. Those who find others' faults may most probably find themselves in that bad or undesirable situation (Mesnevi, II/3064).

The wicked and liers will break their oath, whereas the righteous have no need of taking oath (Mesnevi, II/2902-03). For, lying arouses suspicion in hearts, whereas truth causes heart's ease (Mesnevi, II/2762).

The tyrant will bear the consequence of his tyranny. He who is roasting the poor's heart in tyranny is, in fact, roasting his own flesh. (Majâlis al-Sab'a, 23).
Mavlânâ praised good habits very strongly, such as humbleness, generosity, patience, truthfulness, holding a secret, and so forth.

Humbleness is a virtue that extols man (Mesnevi, III/457-66). A tree full of fruits bends down, whereas a barren trcc's branches stretches out tovvards the sky. When the fruits on the branches increase, those branches are propped up by posts to prevent them from touching on the ground. The Prophet Muhammad, who collected in his personality the fruits of both worlds, namely this world and the world-to-come, is a unique example as regards the subject of humbleness (Fihi Mafih, 164).

The generous, and especially, those who help the needy hold the tree of Paradise tree, and the wealth they spend on the needy returns to themselves (on the Day of Judgement). (Mesnevi, III/869-70, I/2335, II/1286).

Keeping one's promise is a considerable measure of his or her faithfulness. Only the faithful deserve to be praised (Rubais, 69).

He who prevails over his anger at once when he became angry is protected against the anger of God (Mesnevi, IV/114)

Patience is the key to relief, and removes every kind of difficulty (Mesnevi, III/1848).

Mevlana expressed the importance of subjects such as acting prudently, and taking lessons from others' bad situations, and not being hasty, and eating less, and sleeping less, and talking less etc., in order not to be remorseful. These virtues must be lived or practised, they must not remain in theories or words. Because, the words of wisdom on the tongue of the unwise are as borrowed robes (Mesnevi, II/676).

"Let us implore God to help us to gain self-control: one who lacks self-control is deprived of the grace of the Lord.

The undisciplined man does not maltreat himself alone, but he sets the whole world on fire" (Mesnevi, I/79-80).

As understood with these words, Mevlana clearly warned us about this subject-matter. Therefore, we must be very careful in choosing our friends in order to protect ourselves from the wicked actions of the ill-mannered or malign people:

"(I swear) by the truth of the Holy Person of Allah, the Lord, that a malign snake is better than a malign friend.
The malign snake takes soul (life) from the man it has bitten; the malign friend leads him into the everlasting Fire.
Your heart secretly steals its disposition from the disposition of your companion, without speech and talk on his part.
When he casts his shadow over you, that unprincipled one steals away your principles from you." (Mesnevi, V/2643-46)

In conclusion, while Mevlana, in order to have good manners, advised us to have good and true friends, he always invited the whole of humanity to goodness:

"Go, help others; time will appreciate your help.
It never forgets those helps... .......
Everybody left his or her wealth behind, so yours will be left, too.
Then, one's leaving goodness behind is better than his leaving wealth." (Rubais, 88)

Mevlana and KNOWLEDGE

KNOWLEDGE ('ILM)

Mevlana, who himself was a great scholar, believed in the value of religion. He was of the view that knowledge was like the seal of the Prophet Solemn; so man, with the help of knowledge, governs the whole world. That is to say, the world is an appearance, and knowledge its essence, humanity gains its honour through knowledge (Mesnevi, I/1071-72). The love of (God can be obtained by knowledge only. People, who do not have their share of knowledge, and imprudent ones are far from such love (Mesnevi, II/1545-49). Knowledge is a guide for men. So men, with their knowledge, became superior to other creatures (Mesnevi, II/3361).

However, the knowledge, which has these qualifications, is inner knowledge ('Um al-bâtin), not external knowledge ('Um (il-zâhir). in Mevlana's opinion, knowledge/sciences that depend on logical syllogisms and arguments are barren. Precious knowledge is the knowledge of the Divine Providence ('ilm-u ladunri) which helps men to perceive his secrecy of own creation, and which is gained by the Divine love, and which is written on the pages of the heart. By saying, "I was raw (immature), I was cooked, I was burnt up..." Mevlana described his being master in the external sciences as the state of being raw. He shares the same view with Yunus Emre (The Turkish mystic, d. 1320 A.D.) and other mystics in the following verses:

"Knowledge should mean a full grasp of knowledge.

Knowledge means to know yourself, heart and soul.

If you have failed to understand yourself,

Then all of your reading has missed its call.

What is the purpose of reading those books?

So that man can know the All-Powerful.

If you have read, but failed to understand,

Then your efforts are just a barren soul."

For him, knowledge is not a goal but a means that takes man to his Creator. Hence, such knowledge, that does not fulfil this duty, does not increase man's true knowledge but causes him to take a false step. What raises a man to a higher position are the inner sciences:

"The wisdom of this world brings increase of supposition and doubt; the wisdom of Religion soars above the sky." (Mesnevi, II/3233)

The main thing -as indicated in the saying, "He who knows his own soul, knows his God"- is to know where we are coming from, where we are going to:

"He knows a hundred thousand superfluous matters connected with the (various) sciences, (but) that unjust man does not know his own soul.

He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass.

Saying, 'I know (what is) permissible and unpermissible.' You know not whether you yourself are permissible or (unpermissible as) an old woman.

You know this licit (thing) and that illicit (thing), but what are licit or illicit? Consider well!

You know what is the value of every article or merchandise; (if) you know not the value of yourself, this is folly.

You have become acquainted with the fortunate and inauspicious stars; you do not look to see whether you are fortunate or unwashed (spiritually foul and ill-favoured.

This, This is the soul of all the sciences -that you should know who you shall be on the Day of Judgement.

You are acquainted with the fundamentals (usûl) of the Religion of Islam, but look upon your own fundamental (asl) and see whether it is good.

Your own fundamentals are better for you than the two fundamentals (of the Religion of Islam), so that you may know your own fundamental (essential nature), O great man." (Mesnevi, III/2660-68)

Mevlana describes the knowledge that does not lead a man to his God, and that does not teach him to obey his Creator, as burden and tiredness (Ariflerin Menkıbeleri [The Stories of Mystics], II/K3).

When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper, when knowledge strikes on the body (is acquired through the senses), it becomes a burden. God has said, '(Like an ass) laden with his books' (The Qıır'an, 62/5), burdensome is the knowledge that is not from himself (Mesnevi, I/3552-54).

The Prophet Muhammad said: "O God, I seek protection by You from useless knowledge, arrogant heart, insatiable soul and Unaccepted prayer." in accordance with this prophetic saying, Mevlânâ believes in knowledge that is useful:

"The (right) thought is that which opens a way: the (right) way is that on which (a spiritual) king advances." (Mesnevi, II /3237)

A related story on this subject-matter is na in the Mesnevi: A certain Arab of the desert loaded a camel with two big sacks of grain, and he sat on the top of both sacks. He met with d philosopher on the way. The philosopher questioned him -He asked him about his native land and led him to talk and said many fine things in the course of his enquiry. Afterwards he said to him,

"What are those two sacks filled with?" He replied: "in one sack I have wheat; in the other is some sand." "Why," the philosopher asked, "did you load this sand?" "In order that the other sack might not remain alone," he replied. The philosopher said: "For wisdom's sake. Pour half the wheat of that pannier into the other, so that the sacks may be lightened, and the camel too." The Arab admired his subtle thought and excellent judgement, and asked the philosopher: "O fair-spoken sage, explain a little about your own cir*****stances as well. With such intelligence and talent as you have, are you a vizier or a king? How many camels and oxen have you? What is your job?" The philosopher answered his all questions: "I am neither a vizier nor a king. I have neither camels nor oxen. I have neither a shop nor a dwelling place. I haven't got a penny, either. By God, in my whole property there is not means of buying food for the night. I run about with bare feet and body." The Arab got angry as soon as he heard the philosopher's answers: "Be gone far from my side, so that your ill-luck may not rain upon me. Take far away from me that unlucky wisdom of yours. One sack of wheat and the other of sand is better for me than these vain contrivings. My foolishness is very blessed foolishness." (Mesnevi, II/3206-31)

A similar of this story is between a grammarian and a boatman:

"A certain grammarian embarked in a boat. That self-conceited person turned to the boatman.

And said, 'Have you ever studied grammar?', 'No', he replied. The other said, 'half your life is gone to naught.'

The boatman became heart-broken with grief, but at the time
he refrained from answering.

The wind cast the boat into a whirlpool: the boatman spoke loud (shouted) to the grammarian.

Tell me, do you know how to swim?' 'No', said he, 'O fair-spoken good-looking-man!'

'O grammarian,' said he,' your whole life is naught, because the boat is sinking in these whirlpools.'

Know that here mahw (self-effacement) is needed, not nahw (grammar): if you are mahw (dead to self), plunge into the sea without peril.

The water of the sea places the one on its head (causes him to float on the surface); but if he be living, how shall he escape from the sea?

Inasmuch as you have died to the attributes of the flesh, the sea of (Divine) consciousness will place you on the crown of its head (will raise you to honour)." (Mesnevi, III/2660-68)

There is no doubt that there are a lot of deterrent lessons in this well-known story, which everybody should take, such as, badness of one's boasting about knowledge, and thus disapproval of being boastful; and again disapproval of breaking someone's heart, and looking for someone's mistakes and faults; and usefulness of practical knowledge in comparison with a theoretical one; and necessity of taking lessons from the mortal world no matter how great a scholar we are; and finally the insufficiency of knowledge that is related only with this mortal world, and so on. As to the kernel of the above story, apart from God, necessarily, everything on earth is mortal.

Another of Mevlânâ’s advice about knowledge is that knowledge makes its owner gain a high esteem when it is united with good deeds. it is not sufficient to be knowledgeable (Fîhi Mâfih, 93). Those who are knowledgeable but devoid of good deeds are not scholars but only knowledge keepers (Mesnevi, III/3060). What is understood from this thought is that Mevlana favours that theoretical knowledge should be applied to life. Knowledge should never be kept in words and theory, but to be applied to life, to be lived with.

Mevlana and INTELLECT

INTELLECT

As it was already mentioned in the subject of love, Mevlana favoured love in comparison to intellect. In addition to this, it is seen that on one hand while he praises intellect, on the other hand, he criticises it. Like all Sufis. Mevlana does not oppose the natural intellect, which is related with the sentimental and material world, but to the theoretical and metaphysical intellect that it claims to give judgements about the metaphysical world, and to comprehend the Divine truth." Most of his objections in this matter were directed towards some intellectuals and philosophers who accepted intellect as the fundamental and considered it as the sole source of information for knowledge.

Intellect, generally speaking, is divided into two categories: the partial intellect and the whole intellect. The former is the thought of as the human being, that is to say, the personal intellect. The latter, which is also called "Hakikat-ı Muhammediye" (the truth of the Prophet Muhammad), is used for God's being seen active everywhere. The whole intellect is the thing which does, finds and creates everything. The part intellect needs to learn everything, and the whole intellect is its teacher. The prophets are the whole intellects. The prophets and the friends of God (wali, pl. avvleyâ") bind the partial intellect to the whole intellect (Fîhi Mâfih, 220). Everything on earth is the shadow of the whole intellect. Mevlana appreciated the partial intellect, "since it was a part of the whole intellect, and thus has taken its whole strength from it.” On the other hand, intellect is of the kind of an angel, and is ethereal like a spirit.

"Forasmuch as the Angel is one in origin with intelligence, (and) they have (only) become two (different) forms for the sake of (Divine) Wisdom.

The Angel assumed wings and pinions like a bird, while these intelligence left wings (behind) and assumed (immaterial) splendour.

Necessarily both became partners: both the beauteous ones became a support to one another.

The Angel, as well as the intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.

The flesh (nafs) and the have (also) been (essentially) one from the first, and have been an enemy and envier of Adam." (Mesnevi, III/3215-19)

As was mentioned here, one of the reasons of intellects being precious is its being the opposite of the soul/flesh (nafs):

"Intellect, by its proper nature, is a seer of the end (consequence); H is the fleshly soul that does not see the end." (Mesnevi, II/1564)

"Because (in Jesus) intellect was ruling, and the ass (was) weak -the ass was made lean by a strong rider." (Mesnevi, II /1877)

In addition;

"Excellently well said the complaisant Prophet, 'A mote of intelligence is better for you than fasting and performing the ritual prayer.'

Because your intelligence is the substance, (whereas) these two (things) are s: these two are made obligatory in (the case of persons who possess) the full complement of it." (Mesnevi, V/456-457)

On the other hand, Mevlana indicates that intellect alone is insufficient: "intellect cannot be a guide in the way to reach God." (Mesnevi, I /557). What he meant here by the word 'intellect1 is the part intellect:

"The part (discursive) intellect is like lightening thunder. Its light cannot be a guide in the way.

Lightening cannot be a guide, but it perhaps orders the clouds to cry.

Know that the lightening of intellect, too, is for crying; so that wealth might cry for being.

A child learns something with his intellect at school, otherwise he cannot learn by himself.

A sick man goes to the doctor with the help of his intellect but it (the intellect) is of no use in his treatment." (Mesnevi, III/342-46)

"The function of this simple intellect lasts until the grave, whereas the function of the intellect of the friend of God lasts until the world to come." (Mesnevi, III/3334)

"Intelligence is (like) swimming in the sea: he (the swimmer) is not saved: he is drowned at the end.

Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;

And, moreover, (it is) the deep ocean without refuge: it sweeps away the seven seas like straw Love is a ship for the elite: seldom is calamity (the result); for the most part it is deliverance.

Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.

Sacrifice your understanding in the presence of Mustafa (Muhammad) say, "God is sufficient for me (hasbiyallâh)." (Mesnevi, IV/1424-29)

By so saying, Mevlana states that love is necessary in the way to reach God, and therefore, the part intellect is insufficient in making a man closer to God. As a matter of fact, the degree of intellect varies in every person:

"There is the same difference in human intellect as (there is) amongst loved ones in (their outward) forms." (Mesnevi, III/1542)

"Some intellects are like the Sun. Some are similar to the planet Venus, and some are similar to the stars.

Some intellects are like a lightness candle, whereas some others glitter like stars." (Mesnevi, V/762-63)

When many intellects are united, they become superior to one intellect:

"These illuminated intellects are like an oil-lamp. Surely, twenty of them give more light than the one/' (Mesnevi, VI/2638)

Hence, man must unite his intellect with an illuminated intellect. For, only those who are clever by nature may develop this faculty by education:

"(And who maintains that) experience and teaching makes them more or less, so that it makes one person more knowing than the other.

This is false, because it is the counsel of a boy who has not experience in any course of action.

From that small child sprang up a thought (which) the old man with hundred experiences did not smell out (detect and apprehend) at all.

Truly, the superiority that is from (any one's) nature is even better than the superiority that is (the result of) endeavour and reflection." (Mesnevi, III / l546-49)

Since intellect is a relative concept which is different in every human being, and many intellects gain superiority when they come together, then in such case:

"Intelligence is wings and feathers to a man: when he lacks intelligence, (he must rely on) the intelligence of a guide." (Mesnevi, VI/4109)

"Mind gains strength from another mind: the sugar cane is made perfect by the sugar cane." (Mesnevi, II /2300)

To conclude, in Mavlânâ's opinion, intelligence is limited. However some intellects are superior, and these are belong to prophets and God's friends. They only can lead man's part intellect to the universal intellect, that is, the truth of Muhammad, the secret of creation. The Prophets and the friends of God constitute the way between the part intellect and the universal intellect, and their way is love. Hence, man must never rely on the guidance of his limited intellect; he must leave aside the small steps of his intellect, but take the wings of love in order to proceed

Mevlana and HUMAN BEING

MAN

In Mevlana's view , man is very precious being. For man was created to be God' vicegerent in this earth, and was endowed with the sciences that angels do not have knowledge of. Hence, angels were ordered bow down to the Prophet Adam (The Qur'an, 2/30). God proclaimed] man's being distinct, honourable and superior over other creatures with the following Qur'anic verse:

"We have honoured the sons of Adam."(Qur'an, 17/70). "Man was created in the purest and best nature, and was donated, spiritually and materially, with many virtues. Mevlana, in his works, repeatedly emphasized man's superiority:

"The aim of the (creation of ) universe is man"

(Mejalis-i Sa'ba / Seven Session ,45)

"Single breath of man is worth that of a life;

A hair that falls down from him (or her) is worth that of a mine"

(Rubais/Quatrains, 76)

"I am weak, thin and helpless, but I heard a voice , that has the trace of graces ; " We have honoured the sons of Adam. I am now neither weak nor thin nor helpless. I can get lots of help. Once I have filled up my quiver with Your arrows' I even pull up and bend the back of the mythic mountain." "Mejalisi Sab'a,12)

"Sometimes , even the angles envy our purity,

And sometimes, even sees our fearless and runs away.

This soil is our soil which is charged with God's trust.

May God preserve our power and nimbleness from evil"

(Rubais, 19)

However , if a man conceives these values in himself and discovers the substance in his own creation, then he carries the characteristic of being man in himself.

"There is another soul in your soul, seek out for it.

There is a treasury in the Mount Body, seek out for that treasury.

O mystic who goes on ! If you are really capable then seek.

Not outside , but seek what you are seeking for in yourself."

(Rubais, 22)

Man , who is the vicegerent of God on Earth, is being in which divine manifestations were embodied. When he was worthless mud in the beginning, God breathed His own spirit into him, then he became an assumed Compassionate by the medium of this divine breath:

"You are neither water nor soil, but something else...

You are away from the world of clay, you are on a journey.

Your mould (body) is an irrigation trench, and your soul is eternal water that streams into it.

but, you will not be aware of either as long as you stay in yourself"

(Rubais, 205)

“If you look outside , you see the form of man .

You watch a group of people from the countries of and Khurasan.

‘Turn to your Lord’ said God; its meaning is such:

Look at your self, see someone other than man.”

(Rubais,218)

Man is not made of body only. The thing that gives him life is the spirit which is the friend of God’s light. Those who know this fact and direct their spirit towards the Friend are real men, and they are superior to angels.

In exposition of the tradion of the Prophet Muhammed: “He whose prevails over his lower than the beasts”, Mevlana classifies the creatures of the world in three kinds. One class (He made) are entirely reason, knowledge and munificence ; that is the angel: they know nothing but prostration in worship . The second class is devoid of knowledge, like the animal which lives in fatness from (eating ) fodder. It sees nothing but its stable and fodder. It has no responsibility in worship. The third class is Adam’s descendant and Man: half of him is of the angel half of him is animal. .The animal – half , inclines to that which is love; the angel-half inclines to that which is rational. One party have become submerged absolutely and, like prophets. Have attained unto the nature of the angel. In order words, prophets become higher in degree than angels because of their knowledge and intellect (Fihi Mafih, 122-123; Mesnevi,IV/1518-1540).

“There is an attribute of animal, and Mercy in you,

Which of it you belong to you join in Day of Judgement.”

(Mejalis-I Sab’a)

“You are a king in the virtue of (the Quranic text), “We have ennobled the sons of Adam : you set foot both on the dry land and on the sea.

For in spirit you are (What is signified by the text), We have conveyed them on the sea: push forward ((then) from (the state impled in the words), We have conveyed them on the land.

“The angels have no access to the land, the animal kind, again , are ignorant of the sea.

You in (your) body are an animal, and in (your) spirit you are of the angels, so that you may walk on the earth and in the sky.

So that the seer with heart divinely inspired may be, in appearance, a man like yourselves.

His body of dust (is here), fallen upon the earth: (but) his spirit is circling in yonder highest sphere (of Heaven).

(Mesnevi, II/3775-78)

Man’s spirit must incline towards God. For, man have come to this world for a short period , wearing the cloth of body. Hence, man’s spirit was compared to a falcon among crows, a nightingale among ravens, and a gazelle in the barn of donkeys, by Mevlana himself. But, as for man , if has the love of God his value is higher than the skies regardless of his outward looks and state:

“If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse.

And if there be an owl that has desire for the king, it is (noble as) the falcon’s head: do not regard the hood.

Man, no bigger than a kneading-through (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean)

Did this heaven ever hear (the words) We have honoured (XVII/72) which this sorrowful man heard (from God) ?”

(Mesnevi, VI/136/139)

Nevertheless , man has to give up his four characteristics in order to reach this exalted position that has been granted to him by God. These four characteristics which are impediments for man belong to four birds? to be arrogant like a pea*****; to be greedy like goose; to be like a ; and to dream impossible things and to desire a long life like a crow (Mesnevi, V/ 31-52) In fact, these animal -like attributes do not suot man , who was created in the form that the Compassionate, namely , God (suret-i Rahman)As in the words of Mevlana , these characteristics , which are the cruciform of reason , inhibit man from being conscious of himself.

As for the another important point which Mevlana stressed upon , the reason for man's being responsible for worshipping God alone. This subject matter was explained in detail the subject of "Worshipping".

As a result, we must mention that the value which Mevlana attached to man is higher than those of other mystics who lived before him. Mevlana investigated the human conscience under the light of Qur'anic (holy Book) verses, and expressed the virtue of being human in a very clear way.

Mevlana and LOVE

2. LOVE

Mevlana, who considered every kind of perfection in love only, write all his works on love. For, love i the basis and essence of life. The reason for the creation of the universe is love. Furthermore , God's saying, 'If you were not, I wouldn't hae created those skies" indicates that the sole purpose of creating the universe is God's love for the Prophet Muhammed. Since the origin of the creating is love. Love of God, which is the highest points of life, is the most precious thing. Starting from the point , Mevlana renounced this divine love in thousands of verses. It is possible to classify his thoughts on love under four hedings: comparison between intellect and love/ ascendancy and value of love which is for mortal beings; and finally, the pitiable situation of those who have not a share in love.

In sufi thought, intellect and science are incompetent in comprehending metaphysical realities. They may lead a man to a certain point, but not to the target. However, if a man has wings of love , he becomes lofty in a way that he can never imagine. Just as was the case in the night journey (Miraj/ in wich the prophet Muhammed is related t have ascended from Jerusalem to Heaven, after having been conveyed to the former from Mecca upon the beast named buraq)... In that holy night , while the Prophet and Gabriel were ascending through the levels of ky , Gabriel stopped suddenly when they arrived in Sidrat al Munteha (the lote-tree in seventh Heaven, beyond which neither angel nor prophet passes , and which shades the water and Paradise) and said , ' I will burn up if I go a step further' . But the Prophet Muhammed passed the sidrah and came closer to God; now he was at a point of " aw adna" (The Qur'an , 53/9), which is the last point of being closer to God. Sidrat al Munteha is the last point where angels and prophets could go . In another words, it is the places where everything ends except the Divine Order (Amr-i Ilahi) . So , Sufis consider Gabriel as the symbol of human conception, science and intellect , and the Prophet Muhammed as the pattern of heart and love that transcends the restricted limits of science and intellect.

He points this as follows:

" When a man's understanding has been his tacher, after this the undersaning becomes his pupil.

The understanding says, like Gabriel, 'O Ahmad (Muhammed), if I take one (more) step , it will burn me; Leave me, henceforth advance (alone): this is my limit, O Sultan of soul ! " (Mesnevi , I / 1112-14)

Hence, Mevlana considered love as a state of whih every sufi must have experience. He is of the opinion that the heart that is drowned in God , the Beloved One, with love is precious and preferable. (Mesnevi,I/1853). Man , like Gabriel, canot reach God with his intellect , anstops on the half way. If we consider the distance between God and man as a sea , then intellect is a swimmer in that sea , and love is a ship. Swimming is a pleasant thing , but not enough for a voyage. The swimmer might get tired and be drowned at the end , but he who boards the ship reaches his goal.(Mesnevi IV/1423-27) .

On the other hand , it is a very tiring work to rach God with the renunciation of the world (zuhd) and devoutness (taqva) only. Perhaps, one man is many way achieve this. Thus , this is stated in the following prophetic saying : "Abu Bar (the second caliph after the Prophet Muhammed ) was not considered as superior over the other people because of his fasting and voluntary contribution of his almsgiving only . On the contrary , he was honoured by his strong belief (iman) in his heart." As was stated in this prophetic saying , Abu Bakr is superior to others not only for this prayers, fasting and almsgiving are being put in the scale , it out weighs everything. Hence the essential thing is love. (Fihi Mafih, 325-326)

As a matter of fact , the nature of this love cannot be explained by words, and squeezed between lines. Those who taste it can only appreciate its value:

Someone asked, " What is love?". I answered , " you will know when you become (lost in) me!" (Mecalis-i Saba, 82)

Mevlana's saying "You will kow when you become (lost in ) me!" states that the final stage of reaching God, that is , 'to know, find, become (God)' is only realized by love . Science and intellect may lead to the stage of knowing only. Again Mesnevi says :

"Whatever I say in exposition and explanation of Love, when I come to Love (itself) I am ashamed of that (explanation).

Whilst the pen was making haste in writing , it split upon itself as soon as it came to Love.

In expounding it (Love), the intellect lay down (helplessly) like an ass in the mud; it was Love (alone) that uttered the explanation of love and loverhood.

The proof of the sun is the sun (himself); if require the proof , do not avert your face from him."

(Mesnevi, I/ 112-116)

In the above lines , it is understood that love cannot be described by words, and it is stressed once again that intellect is helpless.

Mevlana stated in Mesnevi that he whose garment was rent by a mighty love was purged of covetousness nd all defect: and love was the physician of all our is and the remedy of our pide and vainglory; an also the earthly body soared the skies through love. By so saying , he clearly indicates that man was cleared off pride, worldly desire , envy, grudge, and many other eil habits through Divine Love only. If those who knew the spiritual world were in the majority in a society, all worldly worries and defects would be removed . On the other hand , Mevlana advisd that just as a man learned a trade to earn a livelihood for the body , we should learn trade to ear the Hereafter, that is , God's forgiveness, again, the earnings of religion were love. (Mesnevi, II/2592-2603)

As Yunus Emre -one of the most famous sufis in Anatolia- said , "The sect of love is a religion to me," Mevlana, too, said :

' Our Prophet 's way is Love,

We are the sons of Love, our mother is Love"

So Mevlana indicates that the essence of the four orthodox sects (namely , The Hanafism, Shafism, Hanbalism, Malikism) is love. What we understood from this is that those who follow the rituals of the religion only are the ones who are not aware of its essence , and busy with the husk. In fact , man must include love in his prayers , and worship God with great sincerity and intimacy.

Mevlana calls the love of God the only real love:

those loves which are for the sake of a colour (outward beauty) are not love: in the end they are a disgrace." Mesnevi , I/214)

" Because the love of the is not enduring, because the one never comes (back) to us.

(But) love of thliving is every moment fresher than a bud in the sprit and in the wine that increases ife.

Choose the love of Him from whose love all the prophets gained power and glory.

Do not say , "We have no admission to that King." Dealings wiyh the generous are not difficult." (Mesnevi,I/226-230)

"The lover of the whoe are not those who love the part: he that longed for the part failed to attain unto the whole"(Mesnevi, I/2903). With the latter verse, Mevlana indicates that the lovers of God do not value anything but God , and that those direct their love to the worldly things are deprived of God's love. However , sometimes there might be expection of this . If a man is decisive, sincere and in his love for the mortal, then this metaphorical love might lead himto the true love.

"If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality."

(Mesnevi,I/2861)

There is similar example of this in the Islamic literatures. Mejnun set out for his ove of Laila, but he finally reached the love of God.

But if a man has no share of love, whether it be metaphorical or true, Mevlana reprimands him severely:

"Since you do not fall in love, go and weave...

You have a do, and your body and face have hundreds of different colours.

Since there is no wine of love in your skull.

Go, and lick the dishes of rich people in the kitchen..."

(Rubais,126)

"When love has no care for him, he is left as a bird without wings. Alas for him then!" Mesnevi, I/31)

Mevlana, who found out that the essence of creation and man's exaltation of his worldly body was in love alone, never considered a loveless life as a real life:

"Luck becomes your sweetheart , if it becomes helpful.

Love helps you in your daily routines ,

Consider not the loveless life as life.

For , it will be out of consideration."

(Mecalis-i Sab'a,43)

Stories about Mevlana

VOLUME I, CHAPTER 3, SECTION 76

Another time, one of the friends (disciples), a well-known, important but modest Koranic scholar, Shemseddi-i Muallim, recounted this: One day our Exalted Holy Master (Mevlana) looked at his friends (disciples) and related this: The Ambassador of God, our Prophet Mohammed, may peace be upon him, spoke thus: Just as when a stone is thrown into water, the water opens up, in the same way, when the Light of God enters the heart of a believer, the heart opens up, expands, becomes a cheerful and pleasing place. One of his companions asked: Oh Envoy of God! If, because of the unfortunate nature and of the human, when the eye that would see the heart's being opened is veiled and sullied, how can one realize the existence of an expansion and opening in his heart? The Prophet responded: When the heart of a believer is expanded he will understand it by the cooling in his heart for worldly associations, worldly goods, belongings and pleasures, and their becoming distasteful to him, and by his beginning to feel, without reason or animosity, an estrangement from his worldly friends and his own close companions.

VOLUME I, CHAPTER 3, SECTION 228 (second half)

The Exalted Veled (Mevlana's oldest son, Bahaeddin Veled) related this: One day I told my exalted father: The friends (disciples) say, "When we don't see Mevlana our merriment takes flight and our joy departs." My father replied, "If someone's merriment takes flight without me (when I'm not present), it means that person doesn't know me. Those who are happy because of me when I'm not present, that is, when they know me in spirit, (actually) know me." And (he continued), "Bahaeddin, whenever you see yourself merry and joyful, well, that joy in you is me."

Then he recited this:

Poem:
But when you seek us, look where there is cheerfulness,

because we are of those who dwell in the beautiful flourishing region of the world of joy.

VOLUME I, CHAPTER 3, SECTION 229

Again it is recounted that the respected Sheikh Evhedu'd-din Hoyi (God have mercy on him) asked the Exalted Mevlana, "Who is an infidel? Mevlana answered, "You show me a true believer, that the infidel can be ascertained/understood." Sheikh Evhedu'd-din said, "The true believer is you." Our master (Mevlana) responded, "In that case, whoever is the opposite of us is the infidel."

Poem:

Who is an infidel? The infidel is whoever is unaware of the faith of the sheikh.

Who are the ? The are whoever are unaware of the spirit of the sheikh.

VOLUME I, CHAPTER 3, SECTION 335

Again, a broken hearted dervish recounted this: One day someone came across Mevlana. He bowed his head and said, "I'm full of this lowly world; I'm tired of it. If only I could go to the other world and rest. Because God the Glorious and Magnificent is there." The Exalted Mevlana asked, "How do you know that God isn't here?"

Poem:
Whatever there is in the world is not outside of you. Whatever you seek, seek within yourself, because you are everything.

VOLUME I, CHAPTER 3, SECTION 230

Again, one of those who had arrived at the Divine Truth, the Exalted Sheikh Izzedin Kose recounted this: One day the Exalted Mevlana said, "Even if the bird flying high up doesn't reach the sky, at least it gets farther away from the trap on the ground and is saved. Like this, even if one becomes a dervish and doesn't attain perfection, at least he gets above the (common) people and the marketplace, and he is saved from the sorrows of the world, his burden is lighter." Because it is said, "The light were saved, the weighty were destroyed."

VOLUME I, CHAPTER 3, SECTION 231

Again, one day someone asked the Exalted Mevlana, "So and so is doing unseemly things. What will become of him?" Mevlana answered, "There's nothing to worry about, because he is like a bird that has sprouted its wings; he can fly wherever he wants. But it's necessary to feel bad about the bird whose wings haven't sprouted, because if this bird flies from its nest it becomes a mouthful for the cats."

VOLUME I, CHAPTER 3, SECTION 336

One time a holy man from among the disciples happened to be at a big meeting. Everyone at this meeting was reading various things on every subject and trying to show their own superiority. That holy man wasn't saying anything. The Exalted Mevlana asked him, "Hey friend, why aren't you enlightening; why aren't you saying a word?" The holy man answered, "Because this is a meeting of ent (people) I held back." Mevlana responded, "You should have opened your mouth; we would have spoken."

VOLUME I, CHAPTER 3, SECTION 146

One day they told the Exalted Mevlana that so-and-so ney player died while in the state of ecstasy. Mevlana responded thus: Give thanks that he didn't stay here, and he died in . Because if he had stayed and come to his senses it wouldn't have been good. Even as in the rose season if a nightingale warbles with such a cry and wail in front of the rose that it looses its senses, and if a cat takes advantage of the bird's state and eats it, that nightingale will be in for all eternity, and will face the Last Judgment like that. Even as they say you will die as you live, you will face the Last Judgment as you die.

POEM :
I have said this much; think about what follows. If your thought is lifeless go and litanize God. Litanizing brings thoughts to life. Make your litany a sun to this frozen thought.

VOLUME I, CHAPTER 3, SECTION 142

The sword of God and of religion, the successor of our Lord and Master, Husameddin, may God be pleased with him, told the following story. One day I heard this from the Exalted Mevlana:

VOLUME I, CHAPTER 3, SECTION 188

WHERE IS THE PLACE OF THE MATURE PERSON?

One time Sheikh Mahmud-I Neccar related this: One day Alaeddin asked the Exalated Mevlana, "During the winter is it permissible to wash the top of the foot (while making one's ablutions)?" Mevlana said, "For you it is permissible." Then Alaaeddin asked, "What is the meaning of the saying 'The place of the true man is next to the chimney'?" Mevlana explained the meaning thus: Whoever works in the summer and puts aside provisions certainly has the right to sit next to the fireplace and rest. Whoever is lazy and doesn't work, doesn't use his energy at some job and expend some effort, is of the weak and helpless ones during the winter, and is among those who haven't attained their goal. And that person can't take a place next to the chimney. This can also be an example for the next world. A word or sign is enough to the wise.

LIFE of Mevlana

MEVLANA MUHAMMED JELALUD-DIN I

The Date : December 17 , 1273

The Place : Konya , seat of the Seljuk Empire in Asia Minor

The Scene : Greeks , Jews , Christians , Turks ,Moslems , all crowded in to procession ; music of flutes and strings fills the air along with cries and wails ; chanting and prayers of each religion...

The Occasion : The earthly -spiritual reunion of the King of Hearts with his Beloved .

The Man : Mevlana Mohammed Jelaled-din i

The Date : October, 2001

The Place : Bookstores across America and Europe

The Scene: Students, housewives, busdrivers, artists, all crowded around the Information Desk "Do you have any new i?" "Where can I find books by i?" "Is there a good translation of Mawlana`s Mathnawi?" "Oh, are you sure it`s sold out? Can you reorder?"

The Occasion: Awakening of an awareness of the need for the gentle and tolerant views, thoughts, and way of a Lover of the Divine

The Man: Mevlana Mohammed Jelaled-din i

Who is this Mevlana Mohammed Jelaled-din i , that over 700 years after his death his words and thoughts are causing such a stir ?

First , here is one way in which he described himself :

My Mother is Love

My Father is Love

My Prophet is Love

My God is Love

I am a child of Love

I have come only to speak of Love .

Born in the City of Balkh in Afghanistan , Mevlana lived most of his life in Konya , seat of the Seljuk Empire , located in present day Turkiye . The son and heir to the position of a noted Theologian and Mystic , Mevlana was jarred out of his comfortable ways and beliefs by a mysterious dervish named Shems of Tebriz . The moment of the meeting of Mevlana and Shems is referred to as the 'meeting of two seas' . Each of them had attained a spiritual awareness of depth and breadth which distinguished them from others . Now these two would complete each other in the boundless Sea of Unity .

Shems' way of attracting Mevlana's attention was by asking whether the Prophet Mohammed or the Mystic Beyazid-i Bestami was greater. This was a rather shocking question, but Mevlana without hesitation replied that of course, the Prophet is the greater of the two. At this Shems' fiery manner softened a little. Then he continued , " But Lord Mohammed said, 'God! I glorify You. We do not know Your worth.' Whereas Beyazid-i Bestami said, 'I glorify myself, my reputation is great because there is no Being but God in every particle of my body.' How can you explain this? " Mevlana had anticipated this, and replied immediately, "The Lord Mohammed spoke these words because each day he progressed many stages forward; and each time he reached a new level of understanding, he begged God's forgiveness for his previous knowledge and errors. The Prophet had the endurance to contemplate God in abstraction, purified of all else, in all His manifestations, without remaining at any one stage of judgement. But Bestami was carried away by his arrival at the very first stage and, having been intoxicated by this attainment, got no further..."

Overwhelmed by the profundity of this answer, Shems fell to the ground senseless. After Mevlana helped him up, they embraced as long lost lovers and without a word, set out arm in arm for Mevlana's house at medrese. The townsfolk looked on in confusion and astonishment as their dignified Mevlana walked away with this disheveled strange dervish.

It was Shems who kindled the spark of passion for the Divine in Mevlana. Mevlana's whole life of book learning, canonical views, and conservative behavior changed radically as the burning of Divine Love swept through him. A steady husband and father, Mevlana had taught in the medrese (a center of learning similar to a university of the time), given judgements on religious matters, and drawn a following. Now he was completely absorbed with Shems, stayed in seclusion with him for months, and humbled himself in his attempt to meet his every wish.

Mevlana's students and disciples couldn't bear to see this person they held in such high esteem submitting himself to an unknown, again dervish who was uninterested in endearing himself to anyone except Mevlana. Soon their displeasure turned to actual threats against Shems, and one day he disappeared. Because those followers were unable to comprehend the meaning and depth of the relationship between Mevlana and Shems, they were unprepared for Mevlana's reaction to Shems' disappearance. Instead of returning to his former ways and relationships, Mevlana became crazed with longing and spent days and nights whirling in the Sema (2) that Shems had given him a taste for, and feverishly reciting love poems that sprang from the anguish and longing within him.

When it was learned that Shems was in Damascus, Mevlana's oldest son Sultan Veled set out to try to bring him back. Now Mevlana was overcome with anticipation--He was returning! The one who had revealed to him Divine Love in man ! The on who had brought him to Divine Love! The one who had become Divine Love! Poetry, music, Sema !

And for some time after Shems' return things went well. The malcontents were remorseful and on their best behavior , Mevlana gave a young woman of his household to Shems in marriage , and the loving relationship between Shems and Mevlana reached new depths as Mevlana matured in this Sea of the Divine .

The distinction between lover and beloved was being obliterated . In response to Sultan Veled's asking Shems to give him what he had given to Mevlana , Shems replied that nothing of himself , no Shems , existed any longer . He told Veled that he could find Shems only in Mevlana now . As for Mevlana , through his poems we see him losing his individual identity and acknowledging Shems as the embodiment of the Divine in which he had 'drowned' .

But things were not to continue like this for long . Shems' young wife died rather suddenly and the former agitators used this as an excuse to openly disparage Shems , and actually threatened his life , saying the young woman had been unable to bear such a husband and had pined away in sadness . Their menacing became bolder until one night when Shems left the room where he was chatting with Mevlana and stepped outside in response to a call , the threats were brought to realization . Nothing was found of Shems but a few drops of on the threshold . Though Mevlana searched for Shems as at his first disappearance , this time there was to be no delivery from the loss .

One time they had asked Mevlana to describe his life and he replied , " I was raw . I cooked . I burned . " Now was the time of burning , of reaching total unity , of realizing Shems within himself . They were not two individuals but rather two bodies with one soul . The longing , the anguish that Mevlana was living were essential . Shems was not anywhere but within Mevlana himself ; he had merely been a bodily form presenting to Mevlana the reflection of that Divine within himself .

After a time Mevlana's extraordinary need for a mirror for his love was met by Sheik Selahaddin ' Zarkubi ' (Goldsmith) , a former disciple of Seyyid Burhaneddin of Tirmiz ( Mevlana's early mentor and after his father , the one with the greatest influence on his introduction to spirituality along with knowledge ) .

Mevlana now held Selahaddin up as a sheik to his disciples , as a spiritual . Again there were complaints and murmuring , this time because of the goldsmith's lack of formal education . They had not admired Shems , But at least they had realized that he was a well-educated person . Now an illiterate craftsman was being presented to them as their spiritual master . They were unable to perceive the beauty , the greatness , the purity of the true 'self ' of Selahaddin, and thus missed out on the graces possible from his words and example.

No matter. For a time Mevlana found the love born of Shems in the pure face shining with inner light and the truly fervent hearth of Selahaddin. In one poem Mevlana said: Last year he suddenly appeared in a red caftan, his face shining. This year he has come again, wrapped in a gray cloak. He changed his apparel and came... When Mevlana was asked, "Who is a man of wisdom ?", he answered thus, " The wise one is he who, when you're silent, speaks of your inner secrets. That man is Sheik Selahaddin."

With an awareness that his worldly time was nearing its end, Sheik Selahaddin looked forward to his ; and in the winter of 1258 he was released from the prison of the body and re-united with the Source of all Love in the Divine.

Mevlana had lost first his father Sultanul Ulema Bahaeddin Veled, then Seyyid Burhaneddin, then Shems, and now Sheik Selahaddin. Each lost left its mark and threw Mevlana deeper into the inner world where he burned in spiritual communion. This burning was bringing him ever closer to becoming the Mevlana he was to be.

The calm peacefulness of Sheik Selahaddin was just what Mevlana had needed, but now it was time for a new light to shine for Mevlana, the light which would enable the immortal masterpiece The Mesnevi to come into being. This light was Husameddin Chelebi.

Initiated into the beauties of the spiritual path by both Shems and Sheik Selahaddin, Husameddin Chelebi had been participating in the Sema and music assemblies and Mevlana's discourses for years. He was spiritually matured and ready to bear the great responsibility of taking down the words of Mevlana which whereto flow and become the six volume poem The Mesnevi. In Husameddin Chelebi Mevlana again found the embodiment of Shems. Mevlana's exuberance now took on a calmness and maturity of thought. Husameddin Chelebi was aware of Mevlana's mature readiness, and one day suggested that Mevlana produce a work that would encompass his thoughts and ideas in a form that would touch people and be a guide to them in their spiritual seeking. With a smile that sublime Lover of God reached up and took a piece of paper from within the folds of his turban and preferred in to Chelebi to read. It was the first 18 verses of what was to be the Book of Realities, the book revealing secrets unsaid before, The Light offered to man as a help in realizing God, The Mesnevi .

The passionate poems of Love and longing which make up to the Divan-i Kebir are often too wild in their passion, too outrageously uninhibited to be easily tolerated as man speaking to and of his God. So in the six volumes of rhyming couplets of the Mesnevi, Mevlana deliberately set out to write a guide for those seeking the essence of this Divine Love and Passion. Using fables and folk stories, examples of the sacred and the profane, Mevlana interwove hundreds of stories in which the reader could see his own fallible and faults, and also discover to means of abandoning them and taking on the characteristics of the Divine. Time and again Mevlana emphasizes his essential premise of the need for a living guide in the form of a spiritual master... A human being, a Perfect Human Being to lead one to the Divine.

There is another book based on the discourses and the conversations between the master and disciple--Mevlana and Suleyman Pervane. Called Fihi Ma Fih (3), it offers in prose style Mevlana's views on God, heaven and earth, the Universal Intellect and Partial Intellect, and more. It is a controlled and scholarly work, maintaining a dignified pace while The Mesnevi unrestrainedly sweeps along. Different only in style and form, there is nothing contradictory in the three works, The Divani Kebir, The Mesnevi, Fihi Ma Fih . The intellect , the soul and the love of the soul are all satisfied .

Remember the joy , the craziness of your first love ? Puppy love ? Summer Love ? High School Romance ? It doesn't matter -- it was real ! Filling pages in your notebook with ' his ' name . Hanging out on the corner of ' her ' street . Playing the same record over and over because you two had first heard it together and it was ' your ' song... Perhaps the only time of totally unaffected love . Mevlana experienced love of the Divine , love of his Creator , with total exuberance and intoxication. God incarnate in Shems , in Selahaddin , in Chelebi . The passion for God leaves earthly loves far behind , yet Mevlana had this to say , " All loves lead to the Divine ."

Turning in the Sema and the pouring forth of poetry sprang from the intense passion Mevlana was living . There was nothing static or passive about the love of Mevlana . Times of silent introspection and contemplation interspersed with rapturous activity...He was now Lover , now Beloved , now the very Spirit of Love itself , the Divine manifested as each of these within the human .

The years of fasting and abstinence had taken their toll on Mevlana's body , and in the fall of 1273 he fell ill . On his bed he comforted his family and friends thus , " Don't grieve that I am leaving this world . Whatever may happen to you , I am with you . As our Prophet said , ' Both my life and my are auspicious for you .' The purpose of my life was to show the true path and my is to aid you along the way . "

On the evening of 17 December 1273 Mevlana took leave of this mortal world, calling out to God, "When You receive our spirit, is as sweet as sugar ! When we are with You, is sweeter than sweet life !"

The Foundation of Universal Lovers of Mevlana Rumi

THE MEVLEVI WAY IN THE 21ST CENTURY
WITH HASAN DEDE AND THE CONTEMPORARY LOVERS OF MEVLANA

The essential meaning of our brotherhood is to be of service to all people of the world, to rescue people from pessimism and hopelessness. Our patron saint Mevlana Jelaluddin Rumi came as a unifier to all humanity.
Men and women of the Mevlevi path marry, raise families, work, and take part in the joys and sorrows of the world while at the same time attempting to attain a reunion with God by giving emphasis to their spiritual state. Their intention is to live as true human beings, cleansed of animalistic, carnal characteristics. While developing spiritually each one is to be as an example to others of loving kindness, patience and tolerance.
The relationship with the spiritual master is of essence in this path. As the representative of Mevlana he offers each disciple appropriate guidance. Also, through spiritual chats which are the basic to Mevlevis, prayer services, the Sema, and night vigils, the disciple develops spiritually. Music and the Sema are food for the spirit. The Sema, both for those turning and those participating but not turning, is a means of bringing them closer to the realization of the Unity of God.
In the early 1980’s many seekers of the Truth had begun to congregate around Hasan Dede in whom they found the scent of love and tolerance of Mevlana. As with Mevlana, Hasan Dede calls people to him without regard for nationality, religion or gender. Formed in 1987 under the title Contemporary Lovers of Mevlana, our congregation is a Lay Brotherhood of men and women under the guidance of Hasan Dede, striving to live according to the way of love, peace, brotherhood and unity which our patron saint Mevlana Rumi taught and lived himself. Just as all the prophets brought their message to people without discrimination, we continue that by offering Mevlana’s way to all people, with love and affection.
Hasan Dede carries on the spirit of reform and love of Mohammed and Mevlana. He speaks to the situations of today. Hasan Dede has included women in the choir and public Sema Ceremony along with men. Throughout history there was cultural and religious pressure which made it necessary for women to hold their Sema separately. Today women and men work in every occupation together, ride busses and trains together, and perform the rites of the pilgrimage together. Thus the Sema is an appropriate place for them to worship together. In God’s Eyes men and women are one.
Our weekly meeting begins with Hasan Dede’s spiritual chat in question and answer form, and then includes a prayer service. Then the Sema Ceremony is held, and after that non-ceremonial Sema. Four full hours of nothing but joy and words of love and smiling faces. Certainly a cleansing, filling evening! It is in a small place, with space for only five people to turn in the Sema Ceremony, in regular street clothes instead of formal ceremonial robes; but it is open to all who wish to come. Twice a month we offer a Sufi Music Concert and the formal Sema Ceremony in full ceremonial robes, at a 500 year old former Mevlevi Temple, with ticket sales as donations towards our rent and expenses.

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