poem is taken from The Works of Shams of Tabriz, I fully realize that this poem is made intentionally to recall Rumi’s master, Shams of Tabriz. I definitely sure that
this poem was designed deliberately to remember and give the best appreciation to his truly master. Even though Rumi felt so despair losing his mystical friendship,
later in the development, he might have known that the person he was trying to seek for is in his heart refer to Chapter 2. This poem was made when Rumi lost his
mystical friend for the first time, later in the development Rumi asked his son to go to Damascus to bring Shams back to Konya. This is the time when Rumi started
writing his mystical poems dedicated to his mystical companion to express his deep longing and grief whose feeling separated from his partner. This poem consists of 6
stanzas and 26 lines. This poem describes about the origin of human being and the ecstatic union
of the present of the Truth which enables human being to build direct connection to his own God and feel the union symbolizes with the mystical experience. This poem
also describes how human in his grief and deep longing searches for the truth, thus human has to find the way back home to the true nature; Supreme Entity God
Hirmself, even how hard it takes. The obstacles to find the truth are so beautiful that human need to release worldly attachment which bound them to unite with the
Supreme Entity, Rumi put this fighting into words which are awesome.
3.1.2 “How Very Close”
Having similar mystical potential like the previous poems, “How Very Close” was also taken from the compilation of The Essential Rumi with different categories,
namely Fihi ma Fihi. Based on the information above, we know that Fihi ma Fihi is PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
a kind of spiritual couplets and was created when Rumi was in his great grief of losing his truly friend, Shams. We can feel how Rumi in his great despair of losing
Shams. To truly understand this poem, we suppose to think about somebody we love very much, our true lover. True love cannot be exchanged with something else in this
world. We are to think about a truly lover in which between the lover and us, there is a strong connection of pure love that cannot be substituted with something else; love
is the perfect unity between the lover and the love. As an addition, “How very Close” was translated by Nader Khalili. He is one of the devotee of Jalaluddin Rumi who
has dedicated most of his life translating Rumi’s poems from Arabic to English. This poem consists of 7 stanzas and 35 lines.
This poem was made when Rumi lost his mystical companion for the second time and it was the time that changed Rumi to be a real devotee of God. The grief,
longing and sorrow expressed in the poem turned out to be an intimate relationship with God refer to Chapter 2, while it used to be; the first disappearance of Shams;
expressed with a certain distance to unite with his beloved. This poem best describes as the union momentum between Rumi and God with the help of a master. This
poem discusses about how Rumi intoxicated to the mystery of Divine Love. It also describes as a sense of total submission, completeness and devotion to something he
loves more than everything in this world. Since this thesis uses qualitative study, I do not include the whole twenty-
eight divisions of the poems in the book, but then I chose two of them which mainly imply the relationship to the title of my study.
My consideration of choosing two of the poems is that the poems seemingly correlate the title of study, mystical experience. I find a similarity in both poems that
is a role of master significantly influences Rumi’s attitude toward his vision of life and by the assistance of a master, Rumi found the Truth which transforms and leads
him to undergo mystical experience. This experience furthermore is manifested into Rumi’s mystical poems. The role of a master, in my opinion, is really essential since
this is the starting point for Rumi to be the real devotee of God. Being a real devotee of God makes Rumi realize what a true happiness is. The notion to explain his
happiness is called ‘ecstasy’. Coleman Barks in his book The Essential Rumi also highlights this noticeable relation:
“No one can say what such friendship is. In the commingling I heard a voice saying something close to my own sense of failure, joy, grief, ecstasy. Why is
it so difficult to say the content of Rumi’s ghazals? I feel happy inside them, continuous, whole, in the simplicity of just taking in sunlight, no pretext, no
excuse, empty in the present moment.” 2004: xvii
It cannot be argued, anyway, that there are still some other poems which also seem to have relationship to my study, however, after reading the book several times
I found that the two poems are the most suitable among all in terms of their correlation to my study. The reason why I choose those two poems is because I find
that they are closely related to my thesis, which focuses on the mystical experience.
3.2. Approach
This thesis employs Structural-Semiotics approach in order to get better understanding of the background and the message of mystical experience as revealed
in Jalaluddin Rumi’s poems. This approach is divided into two priorities, namely Structural and Semiotics.
Structural explores the text level of the poems intrinsic level of the poem’s PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI
