Ascent of the Spirit in Sufi Poetry

[Julie]

Ascent of the Spirit in Sufi Poetry

Sufi poetry represents one of the most mystical, introspective, and spiritual forms of literature, focusing on the journey of the soul's ascent toward divine union and enlightenment. Embedded in centuries-old traditions of Sufism, this poetic form mirrors the deep, transcendental quest of the spirit to reunite with the Divine, overcoming worldly limitations. Sufi poets, both classical and contemporary, have masterfully illustrated this journey through a profound symbolism of love, longing, and spiritual awakening. In their verses, the soul is likened to a lover yearning for the Divine, which they see as the Beloved, with the ultimate goal being annihilation of the self (fana) and the realization of the Divine (baqa).

Sufi poetry often adopts symbols like the moth and the flame, where the moth's longing for the flame symbolizes the soul's yearning for divine light, often leading to a selfless, transformative love.

Rumi and the Ascent of the Soul

One of the most renowned Sufi poets, Jalaluddin Rumi, captures this theme extensively. Rumi’s works are filled with metaphors of ascent, journey, and union with the Divine. In his poem, "The Reed Flute’s Song", Rumi writes:

"Listen to the reed and the tale it tells,
How it sings of separation...
I want a heart torn open with longing,
So that it can fully comprehend this tale of separation."
(Rumi, Masnavi-i Ma’navi, Book I)

Here, Rumi uses the reed flute as a metaphor for the soul separated from its source, longing to return. The flute, hollow and yearning, sings the song of loss, which echoes the soul’s desire to ascend and merge with its origin, the Divine. The flute's lament embodies the essential Sufi theme: the soul’s pain of separation and its quest to reunite with the Beloved, transcending the world of forms and limitations.

In another of Rumi’s profound verses, he writes:

"I died as a mineral and became a plant,
I died as a plant and rose to animal,
I died as an animal and I was human.
Why should I fear? When was I ever less by dying?"
(Rumi, Masnavi, Book III)

This famous quatrain illustrates the concept of spiritual evolution or ascent, depicting how the soul transcends the material limitations of its existence. It experiences a progressive cycle of death and rebirth, shedding lower forms of being in pursuit of the Divine. This ascent, according to Sufi philosophy, is not just a physical one, but an internal, spiritual elevation.

Hafiz: Love as the Path to Ascend

Hafiz, another great Persian Sufi poet, explored similar themes of divine love and the soul's ascent. In his works, love serves as both the guide and the destination of the spiritual journey. In one of his ghazals, Hafiz writes:

"I have learned so much from God
That I can no longer call myself
A Christian, a Hindu, a Muslim,
A Buddhist, a Jew."
(Hafiz, Divan of Hafiz)

Hafiz transcends labels and earthly identities in his poetry, suggesting that the soul’s ascent requires shedding the ego and its attachments. His expression of divine love moves beyond the confines of organized religion, pointing toward a universal love, a connection that elevates the spirit toward God.

In another of his verses, Hafiz speaks about surrender and the annihilation of the self:

"I am the hole in the flute
That the Christ’s breath moves through."
(Hafiz, The Gift)

This metaphor symbolizes the emptiness or selflessness that the poet achieves on his spiritual journey.

Ibn Arabi: The Philosophical Ascent

The works of Ibn Arabi, often regarded as the greatest Sufi metaphysician, delve into more philosophical notions of spiritual ascent. Ibn Arabi’s poetry and writings focus on the concept of the “Perfect Man,” a soul that has achieved complete harmony and unity with the Divine. His poetry discusses not just the ascension of the individual soul but the nature of existence itself as being imbued with the Divine.

In his poem "The Interpreter of Desires", Ibn Arabi expresses this mystical union:

"I profess the religion of Love,
Wherever its caravan turns along the way.
That is the belief, the faith I keep."
(Ibn Arabi, Tarjuman al-Ashwaq)

Here, love is the ultimate means of spiritual ascent, transcending religious forms and doctrines. Love is the essence through which the soul realizes its unity with the Divine, echoing the central tenet of Sufi mysticism that divine love is the key to spiritual ascension.

The Symbolism of the Journey in Sufi Poetry

A recurring theme in Sufi poetry is the journey, both literal and symbolic. Sufis view life as a journey where the soul progresses through various stages (maqamat) and states (ahwal) to ascend spiritually. In many poems, this journey is presented as one fraught with hardship, but these challenges are part of the soul's purification.

In the works of Farid ud-Din Attar, particularly in “The Conference of the Birds”, the journey of the birds to find the Simurgh (a symbol of God) is an allegory for the soul’s spiritual ascent. The birds represent human souls, each struggling with worldly attachments, yet the journey itself becomes the path to self-realization:

“The road is long, and through a desert wide,
With nowhere for the faint of heart to hide...
The final step is when we disappear.”
(Attar, The Conference of the Birds)

The poem emphasizes that only by surrendering the ego can the soul reach its final destination: union with the Divine, where self and God are no longer distinguishable. This reflects the core Sufi principle that true spiritual ascent requires the annihilation of the self.

By illustrating this ascent through a deeply personal and mystical lens, Sufi poets invite readers not only to witness the journey but also to embark on it themselves, with the hope of realizing their own spiritual potential.

from our topic this month - entitled Ascent of the Spirit in Poetry