Martin Heidegger in his book “Poetry, Language, thought” addresses the purpose of the poet, as well as the unique notion of “the thinker as poet”. In this book, Heidegger argues about the role of the artist in late modernity. Indeed, what would life be without the gorgeous ambiguity poetry demands and maintains? More than that, what is life if not poetic filled with meaning but difficult to pick apart, difficult to define? Indeed, we must confess that poetry satisfies, sustains and transports. Indeed, we are aware of those who desire poetry so much they start to crave it daily and nightly!
Poetry has the ability to nourish, remedy and rouse the human heart. The language spoken is the borderless country of being, a universal language! It is like a rustic bread and table wine: basic, daily and unpretentious. Human beings are stopped by its beauty and shared sentiment, and not by logic and reasoning within it. Poetry forces us to deconstruct our thoughts, to admit our weakness, and to feel our feelings… It renders us honest and real!
More than anything else, poetry induces human beings to feel, even when that means feeling great pain and suffering. In essence, poetry’s work is the clarification and magnification of being. Each time we enter its word-woven and musical invocation, we give ourselves over a different mode of knowing: the poetry’s knowing!
The magic of the world, like the magic of the “word”, is that it implies itself and at the same time, something beyond itself, like a finger pointing to the Moon. As language is a veil between the worlds, it also gives form to the formless, weight to the weightless, and at the same time, it is pointing to original things with such subtlety.
Only poetry can transcend dualism. It is by no means a Decart (Cartesian) discipline; Within its feminine principal, it does so well on ambiguity and inclusiveness. Poetry cannot be split into opposites. It is pump and sweet like a grape on the vine, it must be picked, barreled, aged and allowed to breathe before its intoxicating power can be appreciated. When we are intoxicated, when we stand naked, devoid of pretense, we cannot help but relate to the world from a place of great sincerity, albeit a self-conscious form of sincerity.
Poets are exceptional artist and human beings: independent but wildly compassionate, slight mad and yet considerably sane, incomprehensible but so simple, shrewd but receptive, concerned with aesthetic and depth at the same time. In addition to being skilled in the art of writing, they are utterly awakened and willful individuals.
Poetry begs presence. It begs a standing firm desire to be touched. Where there is poetry, there is conversation and a potential for exchange. There is a sense of intimacy and belonging and sharing of ordinary life and pleasure. Poetry is meant to be experienced sensually, intellectually and spiritually.
Those who are drawn to the path of authentic feelings spend their lives building a strong spirit ( soul making). They are warrior men and women, defined by their commitments and their visions. Their goal is aliveness. They wish to live truthfully, even when that means admitting imperfection or be defeated many times. Ultimately, they know that while life is difficult, it is beautiful and worthwhile, and there is virtue in every emotion and experience even anguish. Those warrior men and women, honor life’s depth and its mystery.
Rumi, the 13th centruy Persian mystic/poet and a brilliant human being , one deserving of attention and praise with modern appeal, is many things to many people: He is a poet, a teacher, and an intoxicated mystic in love with the Beloved. His poetry speaks directly to the timeless, undifferentiated aspect of all individuals, and their aesthetic values.
According to Rumi, it is depth and sacredness, as well as a persistent longing for both, that define the true character of mystical poetry. The depth comes of life’s mystery, and sacredness of life’s beauty, and the longing for closeness to the beloved whom Sufis refer to as “the Friend”.
The poetry of Rumi is consistent with the discipline of depth psychology, whereas Sufism concerns itself primarily with purity of mind and heart and recovery of the original self, depth psychology emphasizes the quest for self-knowledge.
Together Sufi poetry and depth psychology address motifs of ambiguity, imagination, selfhood and transcendence. Rumi is convinced that ambiguity, like the musing and wanting it incites, is holy!
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