The Explication of Jalaluddin Rumi’s poems “The Tavern” and “How Very Close”

Prior to the time of the Prophet Muhammad 632, Arabia was not known for its cultivation of the vine, but there were exceptions to this rule. Parts of Yemen produced wine, and wine of some quality was made in the Arabian cities of Medina and al-Ta’if. Somehow these supplies apparently could not keep up with the demand with which Christian merchants sold it to visitors from abroad. However, when we relate the origin of wine in the middle-east and the history of tavern, it sheds a light that Rumi moderately familiar with the tavern when his families fled from places to places, to find safe living area to stay. Who looks out with my eyes? What is the soul? I cannot stop asking. If I could taste one sip of an answer I could break out of this prison for drunks. I didn’t come here of my own accord, and I can’t leave that way Whoever brought me here will have to take me home The speaker thinks that he is so miserable as if he was in the prison. The speaker keeps asking the same questions about where he comes and the purpose why he is here, in this place. No one can answer his questions. Macmillan English Dictionary explains that the word own accord means to do something without being asked, forced, or helped by someone else 2002:9. It means that the speaker has been in this place, where he lives now, does not happen unintentionally and somebody shall take him home, back to his own place. The speaker may think that some superior sovereign state has asked him, forced him to live his life right now and he can not escape from his life but to accept the fact condition where it contradicts with his conscience. This condition distresses him and pushes him to go to the tavern to have temporarily shifting thought and hopes better for the future. The speaker believes that someone will help him to get his out of the prison and take him back to his origin place whom he misses very much. According to Macmillan English Dictionary, prison is an institution where people are kept as punishment for committing a crime 2002: 1120. Based on this meaning, it is somehow understandable that the speaker, to some extent, feels like a people punished for committing a crime. Since the speaker beliefs that he is not supposed to live where he lives right now, he feels alienated as if he was a prisoner who yearns for a freedom. Prison to him is an obstacle that bounds him to find one sip of an answer about who he is and blocks his intention to go back again to his home. The speaker really wishes to escape from the place he lives now, which he thinks it is a prison, and drunks to shift his thinking for a while by going to the tavern. This poetry I never know what I’m going to say I don’t plan it When I’m outside the saying of it, I get very quiet and rarely speak at all. The speaker is speechless, does not know how to convey the chaotic feeling he has. He has no exact planning about what he should do. When he thinks or says about the home that he really loves, he becomes so quiet and says nothing. For him, Home is love. He does not have anything to say because he really misses his home. All that he wants is just to go back over his home. As a conclusion, this poem talks about the origin of human nature; how human questions himself, asks his purpose of life and what his life is going to be. The sense of loneliness and sorrow emerged when human has not found his true happiness. These feelings raised when human are cut-off from The Source of Life. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI As a matter of fact, the true happiness comes when human has unified with his Source of Life.

4.1.2 “How Very Close”

This poem consists of 7 stanzas and 35 lines. The rhymes used are free verse. This poem uses lyrical “I” expression. This poem is understandable since the diction is very simple, common vocabularies and clears so that it will make the reader easy to understand. The first lines of the poem expresses as followed: How very close is your soul with mine I know for sure everything you think goes through my mind The speaker tells about the intimacy of his relationship with somebody he loves. The speaker shows about how he has a strong connection between himself and somebody he loves. He knows exactly what his beloved wants, no more blocks since the lover and the beloved are one. According to Macmillan English Dictionary, soul means the part of a person that is capable of thinking and feeling 2002: 1366. This thinking and feeling unite within the speaker and the beloved so the result is so spectacular, they feel the intimacy one another. Macmillan English Dictionary continues to explain the notion that it is the ability to feel strong emotions such as happiness and sadness. It will then be understandable what kind of relation they have. They can feel one another’s feeling both sad and happy which may unite them in a sort of intimate relationship. This kind of intimacy may result to a strong connection circle of trust, of which they gain magnificent kinds of relationship. This powerful relationship bounds and attaches the speaker and his beloved to encourage more intimacy to give their love again and again; a never ending circle of love. I am with you now and doomsday not like a host caring for you at a feast alone According to Macmillan English Dictionary, Doomsday is the time in the future when some people believe the world will end 2002: 412. The speaker shows the attachment they have; they are inseparable, now until the doomsday. In brief, the speaker and his beloved will remain together now until the future and forever that nobody can separate them. Logically, when a thing is in unity, somehow there’s one try to break them apart; to some extent; they will feel lonely, ineffective when one role can not cover the function, worthless when one thing breaks apart; a feeling of separated arise. The role of the beloved is irreplaceable; the one who just understand the speaker is just his dearly beloved. Here, the speaker assimilates the valuable point of the beloved by comparing with a host at the party. According to Macmillan English Dictionary, a host means someone who invites people to a meal or party 2002: 694. A host at the party must serve his guests perfectly, but a host, to some extent, has some limited information about his guests’ interest. A host does not know how to please his guests one by one. So a host just serves them in average, tries to position them in general without considering each guest preferences. In reverse, beloved’s role is irreplaceable since he knows the beloved well. No one can replace his beloved’s role in his heart even the host who always serves his guests well. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI The speaker, if he is separated from his beloved, feels like he is a hostage, whose freedom is limited by someone else who intends to break his intimacy apart from his beloved. Macmillan Dictionary explains that a hostage is someone or something that is controlled by people or things that reduce their freedom 2002:694. It somehow makes sense that the speaker feels his freedom taken when someone change the beloved’s role with someone else by breaking them apart. His freedom means a lot for him, since nobody else knows what kind of feelings he has for his beloved. with you I am happy all the times the time I offer my life or the time you gift me your love The speaker tells about how lucky he is to have that such a beloved. The speaker also gives detail that his relationship is based on trust and ‘take and give’ relationship. Every single second of their life, they dedicate it each other to their beloved and the lover. Love is everything they give. According to them, life is a matter giving and giving. Offering love in the life is such happy times for this partner. offering my life is a profitable venture each life I give you pay in turn a hundred lives again The speaker tells about a never ending relationship. They grow a very strong connection one another. According to Macmillan English Dictionary, venture means a new business or activity 2002: 1592. If we compare the speaker’s relationship and the notion in business terminology venture, it somehow makes logical connection that the more we give for our business, the more we get. This notion, then, may be applied to the speaker’s relationship. The more the speaker gives his love, the more the beloved pay in turn. So does the beloved. The speaker and his beloved believe that life is a matter of giving and giving. The more he gives, the more he gets. Thus, it is a never ending love. The more they give each other, the tighter the connection they have. in this house there are a thousand dead and still souls making you stay The speaker tries to explain about the obstacles he has whenever he wants to see his beloved. These obstacles might make the speaker stay for a while to finish his problems and after he finishes it he will be able to meet his beloved. The logical explanation will be like this, Macmillan English Dictionary explains house as a building for living in 2002: 697 of which the speaker feels comfortable and secure in this place and situation. The house may means something that people may stay in one particular place due to its security, convenience, contented and satisfied sort of situation. These conditions pamper the speaker not to leave a circle of comfort and make him weak, since the speaker feels and shows no emotion to set his body free; not remain in the same place. This state of situation is also supported by Macmillan English Dictionary which means dead; Dead can also mean very tired, weak, or ill or showing little emotion 2002: 354. The feelings of insecure combine with the meaning of souls, which relate to the conformity, may result to the condition that makes the speaker so stressful. In one side, the speaker feels happy with his happy situation but steady and makes his feeling dead weak, on the other side, due to his comforts, he no longer feels the intimacy one another since he is so busy with his pampered situation. For his beloved, life is a matter of giving. However, since the speaker feels so comfort, he forgets to give; he just takes and takes. That is why the speaker thinks that he should stay for a while to have self-reflection about how he sees his life now. as this will be yours a handful of earth cries aloud The speaker tries to explain his longing that he cannot see his beloved. The speaker gives all his heart and everything to his beloved but still he cannot see his beloved. The speaker cries to express his grief since they are inseparable. According to Macmillan English Dictionary, handful means the quantity of something that you can hold in your hand 2002: 644. This can be explained that the speaker would like to present everything that has good quality to his beloved. Furthermore, even the earth through his hand; the speaker would like to present it to his truly beloved as a realization of his love. As a matter of fact, the speaker still cannot see his beloved, they are inseparable. It might due to the comfort zone the speaker has as it is mentioned above. I used to be hair or I used to be bones The speaker expresses his past life that he is just an ordinary person. Hair and bones imply an absence picture of a complete man, which involves a picture of whole complete body and organ. In fact, the speaker used to be somebody who feels lonely symbolized with hair and bones. The speaker feels empty before he meets his beloved. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI In brief, the speaker would like to express that he used to be a common man, who feels incomplete of everything he has and longing to find refuge. Thus, when the speaker meets his beloved, everything changes. His beloved offers safety, comfort, refuge and love, where he did not get it in his life before he meets the beloved. Hair and bones are parts of human body. A body is considered to be a complete one is when the body fulfills the criterion of having a whole body parts. This entire body parts support each others’ role with a hope to make a body healthy. In this poem, bones and hair are parts of body which its role cannot support one another. Since it is just bones and hair, the picture of a complete body organ supporting each others’ role has diminished. One can not execute its functions since it is not complete, or even it can accomplish its’ task, it must take a little longer and heavy to execute something in harmony. In this poem, the speaker would like to show that he thinks he is incomplete since he was alone without somebody to support him. However, since he meets his beloved, everything changes. and just the moment when you are all confused leaps forth a voice According to Macmillan English Dictionary, the word confused means unable to understand something or think clearly about it 2002: 291. In this stanza, the speaker expresses his confuses with screaming out loud with the consideration it can help to reduce his terrible feeling cannot see his beloved. The speaker cannot think clearly and so desperately need for his beloved. The speaker confuses how he will meet his beloved since they are not in-contact each other. The speaker really wishes to meet his dearly beloved. The speaker believes that with screaming, it will minimize the deep longing inside his heart to seek his beloved that he cannot meet. hold me close I’m love and I’m always yours According to Macmillan Dictionary, the word close means only a short distance away, or separated by only a short distance 2002: 256. Based on that meaning, we might conclude that the speaker does not want to separate far away from his beloved. The speaker expresses his promise to always stay beside his beloved. They are one, inseparable. The speaker assures his love for his beloved that he will love the beloved forever, unity and harmony forever. As a conclusion, this poem explains about the intimate relationship between the lover and his beloved. The important element is showed in this poem is that to love is a matter of giving and giving so that when the lover loves his beloved, the return is so spectacular since the beloved gives his love in return and it, furthermore, is told as a never ending circle of love. This intimate shows a pure love that most lover and beloved have. However, this is a symbol of transcendent love which lives in every heart of human being. In conclusion, “How Very Close” emphasizes on the love of human has for his creator, which is symbolized with the beloved’s love, whose love is derived and projected directly from God himself, the truth and the reality. This is the divine love which satisfies human being as it is described above which it symbolizes the intimate relationship between the lover and the beloved. The intimate relation that bounds the lover and the beloved whose final destination is to achieve the truth or self realization PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI by the strong connection between them. This divine and intimate love from human to God is, in the further discussion, called as transcendent love. One more appealing fact revealed in the relevancy of those two poems is when we correlate the poems with the biography of Jalaluddin Rumi, especially his mystical life development. These poems, in later development, show the primary reflection of his spiritual journey, as can be seen in the next discussion talking about the importance of those two poems and Rumi’s biography. 4.2. Mystical Experience Represented in Jalaluddin Rumi’s Poems: “The Tavern” and “How Very Close.” This section explores the extrinsic level of interpretation of mystical experience according to Jalaluddin Rumi through the context of the poems. The context of the poems signifies the information taken from religious ground, Sufism, author’s background as well as the information suggested by Kuinjabihari. In both poems, Jalaluddin Rumi would like to convey the message of mystical experience so that the concept of true happiness is able to be fully understood. In analyzing these poems, the writer hopefully, gives a light to the essence of life that Rumi’s would like to convey to the reader.

4.2.1 Bondageless

I have come to a conclusion that the essences of mystical experience Rumi would like to convey through both poems are the notion ‘bondageless’ and ‘transcendent love’. These notions are gotten from the understanding of the context PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI background mentioned before. The context background answers the extrinsic level of the poems that corresponds to the essence of Rumi’s mystical experience. According to Dictionary of Symbol, bondage is a symbol of chains of communication and command, and consequently, of marriage, the family, the city, the nation and of all collective or communal activity Brown, 1982: 354. Bondage is like a chain. Chains, in sociopsychological context, symbolize the need to adapt to communal life and the ability to integrate with the group. In fact, human lives in the community which mark their personal development. As a matter of fact, the bonds of society are essential in the case of being the external forces that bonds people to have good behavior so that it creates justice, loyal, and public security. This bondage also happens in spiritual path. One, who is regarded as a truth seeker, is expected to loose this bond so that his spiritual development will be in a rapid progress. This opinion is supported by Brown: ‘bind’ and ‘loose’ are technical rabbinical terms; primarily they have a disciplinary reference; one is ‘bound’ condemned to or ‘loosed’ absolved from excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ forbidden or ‘loosed’ allowed 1982: 177. Thus all obligations are comprehended in these words, not simply those which derive from juridical acts but also those which proceed from an internal acceptance, like faith. In the latter case bonds no longer symbolize only those imposed by force, but also those willingly assumed by the different parties which feel united among themselves. The symbolism is positioned in front of us: liberty and bondage are no longer at opposite ends of the varieties; the binding chain has become free acceptance. Within the context of the Gospels, bonds are related to the powers of PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI the keys and to the gates of Hell or of the Kingdom of Heaven. Obedience to the bond opens the gates of the Kingdom, its betrayal leads to the gates of Hell. Both poems tell about the human journey to seek his self-nature. Being human means entering this place where entrancing varieties of desire are served. Human beings’ purpose of life is just to remember God. In the book I Have Come to Take You Home, Master Ching Hai explains that the only purpose human being live in this life is to realize God 1995:4. Human beings’ true nature or evidently we say purpose of life is to remember God since we are God’s creature. The way to remember God might be quite different in every culture and religion but the essence is still the same that is to remember God. By remembering God in our thought, automatically our attitude will be fully controlled by our mind mindful. This will raise full-consciousness that it will guide us to behave well-mannered in running our journey of life. This well-mannered behavior, if we do it constantly and permanently, will lead us realize our true nature, that is when we become the whole being that have a set-governed attitudes leading human to create the peacefulness and heaven in their life. In this era, human finds it hard to realize God or even remember God, since humans are tightly bound with material objects that are so enchanting in the eyes of human. In fact, the purpose of humans’ life is to realize God but humans feel more attracted to this world, this artificial world since it is more attractive and enchanting. However, in the poems, Jalaluddin Rumi reminds the readers always to remember themselves. This acts is a kind of self-reflection so that human always aware that they just live for a while in this world. It is stated in the first stanza of the poem “The Tavern” stanza st. 1, line ll. 1-3: PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI All day I think about it, then at night I say it where did I come from, and what am I supposed to be doing? I have no idea. This line describes about the nature of human being. This poem highly represents an essential manifestation of the purpose of life of the Sufis and human being, how human questions himself and starts to find his own true nature. This line sheds a light on how Jalaluddin Rumi has the ability to explain his experience put into a poem. The lines of the poem enable the readers to break the limitation of their background and attain the deepest secrets of nature and of the universe. However, Rumi would like to give enlightment to human being nowadays. He views that human beings originally come from the superior source and in the end, will be back again to it. Rumi would like to show that human has a mission living in this world and are supposed to remember this mission in order to be back to the Higher Source, in the end. As it is stated in “The Tavern” st. 2, ll. 5-6: I didn’t come here of my own accord, and I can’t leave that way Whoever brought me here will have to take me home This line represents that there is a force from a celestial being whose power brings the speaker to this place and in the end he believes that the being will take him home. According to Dictionary of Symbol, home is image of the universe 1982:529. In the relation with Sufism, Buddhism also states a similar belief that home identifies as a human body regarded as a temporary refuge. If we take conclusion, it could result in the fact that human body is just a temporary refuge for a soul in order to find its source, through the finding of true- nature coincides with the raise of awareness which results to the spectacular state of losing ego self of which brings human experiences the mystical experience. Mystical experience is the private relation between human and God hirmself of which in that relation they have a strong intimate relation, God takes a short cut and reveals hirmself face by face. Mystical experience is a direct experience of God. According to Lukoff: the mystical experience is a transient, extraordinary experience marked by feelings of unity, harmonious relationship to the divine and everything in existence, as well as euphoria, sense of noesis access to the hidden spiritual dimensions, loss of ego functioning, alterations in time and space perception, and the sense of lacking control over the event Lukoff Lu, 1988 Since human comes to this world is not by his own accord but there is a Higher Source who takes us down here and we, later, ought to be back again to this Higher Source when death comes to us. Every human when they die, they want to go to heaven. Heaven is almost can be found in every religion. Heaven is the almost universal symbol expressing the belief in a celestial divine being, who created the universe and guarantees the fecundity of the earth by pouring rain down upon it. These beings are endowed with infinite foreknowledge and wisdom; moral laws and often tribal ritual as were established by them during a brief visit to the earth; they watch to see that their laws are obeyed and lightning strikes all who infringe them Elliade, 1958:38. Heaven is also a symbol of awareness. As it is stated by André Virel in his book Histoire de notre image: The word is often used to mean ‘the absolute human aspiration, like the achievement of a quest, like the place where the human spirit may come to perfection, as if Heaven were the spirit of the universe… It is understandable that the thunderbolt – splitting the heavens with its lightning- should be so fitting symbol of that opening of the spirit which is the onset of awareness’ 1965:108. As it is stated above that human purpose of life is to be back to God. This is strongly related with the understanding of the notion ‘soul’. As it is stated in “How Very Close” st.1, l. 2: is your soul with mine We can find the same word in “The Tavern” st.1, ll. 4-5: My soul is from elsewhere, I’m sure of that and I intend to end up there Many of the people know about soul. Their answers are varieties. However, if we ask them what the definition of the soul is, they will not be able to answer it. According to Dictionary of Symbol, the word ‘soul’ conjures up an invisible power which either has separated existence as part of a living individual or is simply the phenomenon of life. It may be either material or immaterial, mortal or immortal; it is a governing, active principle; except for fleeting appearances, it is invisible and displays itself only in its activities 1982:892. The chief of these symbols is breath, and all its derivatives. The etymology of the Latin word animus is in itself related to ‘breath’ and ‘air’ as principles of life. According to Brown, Animus is the intellectual principle and the seat of desire and the passion. Its properties are intellectual and emotional and its range, male, while the anima is the principle of inhaling and exhaling air and its range is female 1982:893. These is like a take and give relation, supporting each other; male and female, heaven and earth, darkness and brightness, fire and water, human and master, Rumi and Shams. It is all the same thing; it does support each others’ role in order to make something works. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI Soul, in the end, must find his own nest that is to return to the Reality, as stated in the Koran see Surah 2: 46 2 . This is supported by Dictionary of Symbol which says that all cosmic symbolism, all spiritual progress and the symbols which it shares, denote a return to the centre or to the Garden of Eden, a reintegration of manifestation with its First Cause 1982:798-9. Again, it is explained that every spiritual’s progress destination is heading to the same centre of where human starts and ends the journey. Brown also give his opinion which is described as follow: When ‘true man’ has achieved a return to the paradisal state, he will have returned ‘from the circumference to the centre’. Now the centre of the world and the centre of the Garden of Eden were and are that specific point of contact between Heaven and Earth, the point from which the individual can rise to superhuman states 1982:799. A very similar symbolism was present among Muslim esoteric, the word ta’wil , denoting the interpretation of symbols, itself carries the meaning of ‘coming back’, that is to say, of passing from the appearance to the reality, from the accidence to the substance. The spiritual path is a ‘regressive’ path, leading from the manifold to the One and from the circumference to the centre. The symbol of return is that of the final phase of the cycle 1982:800. As it is stated in “The Tavern” st.2, l. 4: I’m like a bird from another continent, sitting in this aviary The speaker represents himself as a bird from another continent which does not come from this place. The speaker feels as if he was in a prison which the speaker symbolized it with aviary. According to Dictionary of Symbol, bird represents the soul escaping from the body. The flight of birds leads them, naturally, 2 Surah 2: 46 The Heifer: “Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him”. to serve as symbol of the links between heaven and earth. In more generalized sense, birds symbolize spiritual states, angels and higher forms of being. In Islam, birds are more especially symbols of angel 1982:86. Birds as travelers, as describes by Farid al-Din Attar, are souls involved in an initiatory quest. Hence, coming to the idea that the soul itself was a bird, in accordance with the belief that soul migrates from body to body until its final flight to the nest where it is safe from the perils of transmigration 1982:86. We can take a conclusion that Rumi is aware that he is just a soul who travels from body to body to find his own nest; God’s Kingdom; as it is shown in this line. This is why we understand why Rumi feels so lonely and understands that this life is just nothing temporary but finding his own nest, the source of human’s life. In brief, this line describes the connection of a bird which symbolized as the soul whose final flight is to find its nest; God’s Kingdom true nature; a bird ought to pass a journey. In order to find its nest, there is a need to attain a higher level of awareness; a bird has to pass a journey of initiation which undergoes a transformation that is to leave this worldly attachment; to a higher level of awareness, a beginning of a new life. As it is stated in the poem “The Tavern” st.3, ll. 3-4: If I could taste one sip of an answer I could break out of this prison for drunks Based on the information above, we are definitely sure that in order to find his own nest, he has to accomplish a quest of finding the true nature within himself through an initiation of a new life which may result to the raise of self-awareness; attain to the higher level of consciousness. In fact, the speaker feels that he can not do that since he is bound to so many kinds of earthly rules and secular attachment of which this situation makes him depressed and there is a strong force to find the Higher Source to create him peace, tranquil, and serene. This is somehow a kind of dilemma for Rumi, he is eager to find his true nature; God’s Kingdom with his beloved mystical friend Shams, but however, the society cannot accept the changing of Rumi and blame Shams who have the courage to change Rumi internally and externally. However, the first starting point to the changing of Rumi is the disappearances of Shams. To that point, furthermore Rumi started writing his first mystical poems which dedicated to his friend Shams of Tabriz. The works which contains the collection poems dedicated to Shams are called The Works of Shams of Tabriz Divani Shamsi Tabriz. Prison for Rumi is the limitation that bounds him not attaining a higher level of consciousness due to the worldly attachment he has. There are so many obstacles to walk on to search for the truth; this is called a journey. This feeling of separation can also be seen in “How Very Close”. The feeling of separation emerges when Rumi is cut-off from his beloved. What makes them separated is the ego to love this material world. As it is stated in “How Very Close” st.5, ll. 1-4: in this house there are a thousand dead and still souls making you stay In the previous poem, it is explained that house is just a temporary refuge to face the migration of souls from body to body to attain the nest. However, this stanza proves to us as the common reader to always remember our life’s purpose in this PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI earth so that we will not be trapped in a worldly problem that bound us to step in a path of the truth. The notion bondageless offered by Jalaluddin Rumi helps human to be more realize that nothing in this life is eternal and human need to go to the real destination. This is due to a reason that every human wants to be happy and human has the full authority to choose what life he wants. Life is seen as a journey which is described as an arrow going from one place to another in order to achieve the final destination. The attachment to the previous places will definitely prevent one to continue to the next step of life’s journey. That is why one needs courage to leave the memories from the previous places that strongly attach. Human can have a much better life although it is hard to leave the attachment we have before. As a conclusion, human is created by God to achieve perfection or to be back to the Higher Source. However, human should realize himself was born in this world is temporary. As a matter of fact, human’s life is like a quest to find the perfection. The perfection is found within one’s self. This perfection, therefore, develops to the finding of self essence. Once human has found his self essence, it is told that human fully understands about his self definition Osborne and Loon: 2006:8. Human feels more aware about what he wants in life and what the purpose of his life so that he can gives a worthy meaning on his life. Thus, the explanation above makes sense for Rumi’s poems in the way human live for temporary and prepare him or herself to be back to God by living in this world and make all the problems in their life as a lesson. However, if we have comprehended this essence of life, we will have a different point of view of life since we cannot attach and depend on this world forever, we are just a traveler whose soul, in the end, finds the perfection and whose destination is to be back to God. As human should have courage to leave this worldly attachment. This courage to leave such attachments is called bondageless. This essence grows along with the fact that nothing in this world including human can hold except the love it self. In other words, everything created in this world is to help us realize our true nature and help us to be back to God, the Higher Source or Reality.

4.2.2 Transcendent Love

We have known that the purpose of human’s life is to be back to God, thus everything which is not related with our origin purpose ought to be vanished. However, in order to be back to God, a soul is expected to be holy resembling God’s symbol itself which is Holy, serene, tranquil and peaceful. We have known previously a soul flies from body to body and migrates in order to be close to the perfection. Human in order to find his nest, needs a help from a bigger power to lead the way to God’s Kingdom. This person is called Master, Avatar, Mesias, Saviour, Guru, Mursyid, Sheikh, Holy man and others various names but it will direct to the same quality. In this study, I will use the notion Master to make easier for the reader to follow the study. “The Tavern” and “How Very Close” are related to each other, like cause and effect; However, I found an interesting finding that in order to find the nest final destination human goes to through the transmigration this life is described as a suffering journey, soul human needs guide to lead him direct the precise way to the nest. This guide will help human to guide the way to the nest where it is safe from the threats of transmigration. It is definitely sure that the guide has passed all these stages of life through in order to achieve the final destination, the nest. Since the guide has passed all the stages and managed to achieve the nest, this guide comes back again to help the others, to show the precise way to the others. This guide has already found his own essence and he helps others to realize the treasure within self. However, a Master, as mentioned above, points to someone who has been into enlightened stage and helps people to realize his own treasure, true nature within them self. According to Master Ching Hai, a role of a master in this world is to remind human beings’ duty that they should remember their source of life. A master is somebody who has found his true-self and helps others to find the unrevealed treasure within the human beings. Thus, he is able to communicate with God, the holy intelligent, since it within ourselves 1995:98. A master can be found in every religion. In Islam, we have Mohammed. In Christian, we have Jesus Christ. In Buddhism, we have Shakyamuni Buddha who is well known as Buddha. In short, in every era, there is a master whose role is to bring us back to God through the holy teachings. According to Dictionary of Symbol, it is believed to be the companion of every human being, as double, demon, guardian angel, counselor, intuition or supra- rational voice of conscience 1982:427. Grimal also support that the companion symbolizes the flash of enlightment which, uncontrolled, engenders the deepest and the strongest of convictions. Immanent in every individual, physical or moral, it symbolizes the spiritual being 1963:165. Jean Beaujeu wrote that: every individual had a Genius whose precise nature and significance are open to argument. Rather, however, than being an embodiment of the fertility principle qui gignit = who engenders, it would seem that the Genius was, in Dumézil’s words, the human personality made divine. 1967:5. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI The role of a master is to initiate his apprentice so that he can pass through the fiery curtain which separates the sacred from the profane. According to Brown, “initiation is passing from one world to another. The initiate 3 undergoes a transformation, changes the plane of existence and becomes a different being” Brown, 1982: 540-1. Masters or Saviors always can be found in every religion, since religions were established right after the Masters or Saviors left this physical world. If we look back to Jesus Christ’s spiritual life, it is mentioned in the Holy Bible that Jesus has a master named John the baptize who baptize Jesus until he got his high spiritual state 4 . However, Islam has savior, too, named Prophet Muhammad who initiated by Gabriel see chapter II. Since they were all initiated, they could break the wall of physique ego and consciousness of limitation and attain God directly, this state we call it mystical experience. As an addition, master is someone who helps us realize God, the bridge that connects us directly to achieve the place we are heading at. The evidence that Muhammad is the Master of Moslems, as it is stated in The Koran: “Allah chooses Messenger from Angels and from men for Allah is He Who hears and sees all things. 5 Again, on the other Surah, it’s stated that Muhammad is our Master that was sent down to help us return to God see Surah 47: 2. 6 It is somehow quite surprising for me when facts point to a new finding, after observing many of the works of Jalaluddin Rumi, that there is a significant role of a master teacher who helps Rumi find his own essence. “How Very Close” explores 3 Initiate refers to the person who receives the blessing of initiation from a master. 4 See: Mat 3 of The New Testament 5 Surah 22: 75 The Pilgrimage 6 Surah 47:2 The Prophet: “But those who believe and work deeds of righteousness, and believe in the Revelation sent down to Muhammad – for it is the Truth from their Lord, - He will remove from them their ills and improve their condition. the beauty of pure love. The love that cannot be found in anywhere but it exists between Rumi and his master, Shams of Tabriz. “How Very Close” emphasizes more on the union as a man has found his own essence. Human being is said to have found their essence of him or herself is by searching his existence through the loss of ego and consciousness. The loss of ego and consciousness enables the spirit to break the normal physic limitations and to attain a higher spiritual state through a direct contact from the divine which is called mystical experience or spiritual intoxication. In this case, it is the same like Jalaluddin Rumi whose master is Shams of Tabriz. Before Rumi meet Shams, he used to be a theologian preacher and a preacher please, refer to chapter II. He runs his life smoothly, until Sham comes and changes Rumi. It can be argued that he changed Rumi’s profile from “a cool, self-possessed professor of theology left his lectures only to become a humble devotee of the sage.” It is somehow understandable, to some extent, that Rumi leaves his ego to take the spiritual path, since the purpose of Sufi Rumi life is therefore to remember God, no matter how tough it is the way to attain divine love. This intimate relationship could not be described easily since human language is so restricted to explain and explore to this beauty of love relationship. This relationship has left this ego body and directly attain to the divine love. As it is stated in “How Very Close” st.1, ll. 1-2: How very close is your soul with mine The line above shows the tight relationship between the speaker and his beloved. However, this relationship cannot be explained by words. Since words are just the facility to communicate the things we experience. When the soul is ready to return to the truth, that is to realize the true-nature within self to which it results is to attain divine’s qualities through the loss of ego, the master will be ready to bring you to find the truth, our nest, our original place. The line expresses the intimate symbol between the lover and the beloved. This happens because the beloved offers pure love that God offers to human kind through delegation of which this love satisfies God’s seeker wandering for the essence of life. This intimate also can be seen in “The Tavern” st.2-3; ll. 7-8, 1: But who is it now in my ear who hears my voice? Who says words with my mouth? Who looks out with my eyes? What is the soul? This stanza describes more about oneness; the state of being one. According to Dictionary of Symbols: One is the immanent First Cause from which, nevertheless, all manifestation originates and to which, once its fleeting essence is exhausted, it returns. It is the active principle: the creator. One is the symbolic place of being, the beginning and end of all things, the cosmic and ontological centre. As well as being the symbol of being, it is also the symbol of Revelation, the intercessor which raises mankind through knowledge to a higher plane of being 1982:720 In brief, oneness refers to a state of union where human and God are one, inseparable of which human gains wisdom to a higher state of spirituality. A high state of spirituality may result human to be a whole human being; that is to attain Divine’s qualities. In order to inherit Divine’s qualities, a master should bring one uplift entering the gate of renewal which undergoes transformation and results to be a new whole being. As it is stated in “The Tavern” st.2, l.6: The day is coming when I fly off As the explanation above, it is written that souls involved in initiatory quest; souls migrates from body to body until its final flight to the nest. I believe that the initiatory quest is a beginning for a soul to find its nature. Dictionary of Symbols states that to initiate is to bring one in. At the same time, it has the meaning to die, in some way to put to death, or cause to die. Death, however, is not regarded as the end, but as an escape, crossing the threshold of a gateway and leading to another life. Going out of the one is followed by going into the other. The initiate passes through the fiery curtain which separates the sacred from the profane. By passing from one world to another, the initiate undergoes a transformation, changes the plane of existence and becomes a different being. According to Brown, the ‘death’ of the initiate is unrelated to human psychology but is death to the world in so far as it implies surmounting the profane state 1982:541. The candidate seems to undergo a process of regression. The ‘death’ of the initiate foreshadow physical death, which itself should be considered as an initiation into a new life. As it is stated by Master Ching Hai in her book I Have Come to Take You Home, Initiation means a beginning of a new life in a new order. Initiation, actually, is just a notion to the releasing of souls 1995:120. In different shapes and under different names a belief in the transmigration of souls is to be found in many different cultural environments. Christianity and Islam reject it, since they adopt a linear rather than a cyclical notion of time. This is not the place to discuss these beliefs, but whatever their theoretical and pragmatic arguments are their base, they all direct to a symbol of bearing. On the one hand, they manifest their yearning to grow into the light of the One and on the other a feeling responsibility for past actions. The two forces, the power of those actions and aspirations towards purity, set in movement a cycle of rebirths until perfection is gained, opening the doors of eternity and freeing from the wheel of life. This notion is called Metempsychosis or reincarnation. According to Dictionary of Symbol, Metempsychosis may be seen as a symbol of ethical and biological continuity. Once an individual is brought into being, he or she can escape neither from life nor from the consequences of his or her actions. Life is no longer a gamble: belief in metempsychosis does away with chance 1982:652. In some instances it is hard to separate metempsychosis from metamorphosis, the latter affecting only the outward appearance and not the inner essence. According to Dictionary of Symbol, These metamorphoses may be to a higher or to lower states depending upon whether they represent a reward or a punishment, or upon the ends for which they are designed. Such metamorphoses betray a definite belief in the basic oneness of being, outward appearance having a passing or illusionary quality. Changes of shape do not seem to have affected the inner personality, persons generally retaining their original names and psychic make-up. From the analyst’s view point, one might conclude that metamorphoses rise from the depths of the unconscious and are shaped by the creative imagination as expressions of desire, guilt, inhibition or idealism. Metamorphosis is an identification symbol in a personality in process of individuation who has yet to take on fully the role of his or her ego and realize the full range of his or her potential 1982:651. The higher state of one brings him to be closer to the light, of which symbolize God. This state is called enlightment trough an initiation. As it is explained above that to initiate is to bring one in that is to acquire Divine Characteristics so that the worshiper and the beloved feel so close, unity and one. According to Dictionary of Symbol, Enlightment is a symbol of a condition experienced by candidates during the rites of initiation. The known pattern of these rites involves death, a journey to the spirit world and a rebirth 1982:355. In order to end the final phase of the cycle, human should come to this earth to end his suffering quest and continue his journey to find its nest. The most important question is why this world does mean something deep for the soul to attain the higher level of spiritual state and achieve the nest God’s Kingdom. As it is stated in the Koran: “Do they not travel through the earth, and see what was the End of those before them who did evil? Allah brought utter destruction on them, and similar fates await those who reject Allah. 7 In brief, this world is created for human as the training to continue to find the nest. However, Human should run his journey through this earth and find his own master as it is explained above and find the perfection enlightment. According to Dictionary of Symbols, wheel of life symbolized a degree of imperfection since it is related to the world to come; it symbolizes cycle, new beginnings and renewals 1982:1099. In the centre of a wheel, there will be a constant part that does not move. This is the emptiness of the centre where celestial activity deploys Brown, 1982:1100. Thus, one is told to union with his God when he has achieved these stages, emptiness, where one and God is face by face so that one can transform to be a new human being by entering the gate of initiation in the emptiness with the help by a master. In the previous explanation, we have discussed how human’s soul escape from this body ego by releasing their souls to the initiatory stages. However, once human has passed this initiatory level, they will face to the new stages in spiritual 7 Surah 47: 10 The Prophet path and definitely they will pass the gate of body ego to the higher consciousness and acquire divine’s qualities with the help of master. According to Dictionary of Symbols, gate has a great meaning in explaining the initiation experience. This describes as follow: gateways symbolize the scene of passing from one state to another, from one world to another, from the known to the unknown, from light to darkness. Doors open upon the mysterious, but they have a dynamic psychological quality for they not only indicate a threshold but invite us to cross it. It is an invitation to a voyage into the beyond 1982:422. In Islamic tradition, gates play a vastly important role since they open the way to revelation and they become reflections of the harmony of the universe. The symbol points to the Ka’bah whose meaning as places of channel and particularly of entry- potential entry into a higher reality and on the other hand, of the diffusion of heavenly blessing upon Earth. That is why Moslems, in order to meet God, they go to Mecca to do Pilgrimage and they believe that Mohamed is the one who guides them to pass this journey of life and attain God, the perfection. After undergoing the transformation and becoming a different being, human feels elevated and gets closer to the light of which it means a master has opened the gate of profane and human can have a better view which it results human to be a whole being enlighten person. This condition happens to the human who has passed the steps of losing the ego clothes before, as it is noted as follow in “How Very Close” st.3, ll. 1-5: with you I am happy all the times the time I offer my life or the time you gift me your love This line symbolizes the intimate relationship with the beloved. Since, the poem is dedicated to his master whose characteristics resemble Divine Qualities; we can say that this intimate relationship has the bold line that connects the speaker and his beloved. This connection is called vertical axis. According to Dictionary of Symbol, Vertical axis is a symbol of a powerful symbol of elevation and progress in self development. This opinion also supported by André Virel in his book Histoire de notre image which is explained as follow: Some psychotherapeutic techniques based upon the interpretation of dreams allot a privileged role, property and significance to the vertical axis… On the one hand, the history of religion displays the frequency of ascensional imagery in certain ascetic practices and, on the other; both psychology and ethnography allow us to allot to the appearance of the vertical dimension the properties of a definite stage in the development of self-awareness 1965:36. However, once human has passed the initiatory level, human will feel unity, harmonious relationship to the divine, loss of ego functioning, and the sense of over happiness which is called mystical experience. As stated in “The Tavern” st.2, l. 1: This drunkenness began in some other tavern When we hear the word tavern, what comes inside our mind is a sort of imitation of heaven-like place that provides worldly glamorous pleasure. In the tavern, there are many wines- wine of delight in color and form and taste. In the Penguin Dictionary of Symbols , wine is the symbol of knowledge through initiation and this is the preserve of the few. The Sufis called it ‘the drink of divine love’ Brown, 1982:1113. Brown also adds that Sufis mysticism wine stands for love, ardent longing and spiritual intoxication 1982: 1114. Wine is the symbolism of the ocean of divine love that drown God seeker in intoxication Mystical experience. This is also supported by Nabulusi in Dermenghem’s book which is described as follow: “Wine signifies the draught of Divine Love…for this love engenders intoxication and utter forgetfulness of all that exists in this world. This wine is the everlasting Love Divine which is to be seen in the manifestation of creation…And this wine is light, too, the light which shines everywhere. And, again it is the Wine of true Life and of the true vocation. All things have drunk of this wine” 1982: 1115 Wine holds an important role in experience the mystical state; wine is the spirit, the force of realizing the truth. With wine, people might forget everything that exists in the world; since they have found something more beautiful than that of they know before. Wine, in my opinion, can also mean as a means of having mystical state by facilitating human beings to get rid of their ego and to experience the divine love and drown them into it so they will experience mystical intoxication instead of a kind of liquor that make us drunk. Wine is always identical with fermentation. Fermentation is one of the oldest symbols for human transformation. Fermentation regarded as an essential manifestation of life triumphant, along with the symbolic qualities conferred upon it 1982: 376. According to Dictionary of Symbols, fermented drinks are described as follow: fermented drinks are images of effervescence of knowledge which enables the spirit to surmount its normal limitations and to attain trough intuition or in dreams a knowledge of the deepest secrets of nature and of the universe 1982:375. So, in brief, fermentation is a stage for human being to pass trough the wall of limited knowledge and attain the secrets knowledge of nature and universe beyond the limitation. So, when we relate wine and fermentation, the conclusion arises is, fermentation is the stages for human being to transmute or regenerate from a lower state to a higher state and wine is the facility for human being to achieve a state of happiness true happiness which symbolize with being ecstasy or intoxication. This stages makes human communicate their God easily and finds the meaning of real happiness through a direct experience of God, mystical experience. In Sufism, people should pass fana and baka before they experience mystical experience. Spiritual intoxication is a universal symbol. Spiritual intoxication is more than a mere ‘transport’ of the mental faculties, since wine itself a synonym for knowledge. Nor is it entirely a verbal symbol, analogy. Almost throughout the world recourse is had to physical intoxication as a means of inducing spiritual intoxication, by freeing oneself from the constraints of the external world and from life ruled by consciousness. But after some time in the tavern, a point comes; a memory of elsewhere, a longing for the source, and the drunks must set f from the tavern and begin the return. The Qur’an says, “We are all returning.” 8 ‘The end is the return, Creation, made by God, returns to Hirm.’ The tavern is a kind of glorious hell that human beings enjoy and suffer and then push off from in their search for truth. A breaking part, a crying out into the street, begins in the tavern, and the human soul turns to find its way home. This is what lets two drunks meet so that they do not know who is who. Pronouns no longer arise in the tavern’s mud-world of excited confusion and half- articulated wanting. The expression above explains that tavern is a unique place. With it glamorous, it makes human enjoy and suffer. On the one hand, human feels drown in the enchanting and fascinating package offered by the tavern. On the other hand, 8 See Surah 42: 13 tavern can also symbolized a place to perform metamorphosis of humans from a lower spiritual state into a higher state trough the steps I mentioned above. This metamorphosis of a spiritual state is the state of alternating the ‘self ego’ and attains the truth which is said to be a whole being. The tavern which may denote the place where friends and confidants are, that is to say those who share the same spiritual secrets, come together or, in an even more mystical sense, a centre of initiation. Initiation passes through the fiery curtain which separates the sacred from the profane. By passing from one world to another the initiate undergoes a transformation, changes the plane of existence and becomes a different being 1982:540-1. Both of these poems explore the beauty of love, transcendent love. The love that most humans do not have, but it exists. I believe, in this poem, that Rumi symbolizes his master as his beloved could be God also, since the master represents the love that God has and himself as the lover which implies that they have a strong connection with God. This means that the existence of the beloved neither is not provable, nor is it fantasy. Rumi has opened our mind to the unlimited border and broken the wall of human senses to go far beyond into the transcendent one. When we are talking about love, what comes to our mind is a sort of relationship which involves men and women. What I mean is love in general. All forms of love that exists in this earth. Talking about love, it is not an easy way to define since love has vast meaning. However, we are truly sure that love can satisfy human beings. We all know that human is never satisfied, but love gives its power for human being to feel satisfied. Satisfaction can not be bought by money. Love itself gives satisfaction. As it is stated in “How Very Close” st. 2, ll. 1-2: I am with you now and doomsday In this stanza, we can see how the speaker expresses his deep feeling toward his beloved. This is what I mean with the real happiness, the happiness that arises from within heart and glows to everybody who sees it. It is somehow contrasted by lust, since lust is never satisfying; it is always seeking the object of its desires and is full of tricks to achieve its ends. According to Dictionary of Symbol, love is the soul of the symbol and is the realization of the symbol since the latter is the welding together of two separated parts of knowledge and being 1982:619. Like yin and yang, Rumi and Shams, light and dark, positive and negative. According to Dictionary of Symbol: Yin and yang denote the bright and dark faces of all things, their heavenly and earthly, positive and negative, male and female aspects; in other words, they epitomize the twofold and complementary character of the universe. Yin and yang exist only in relation the one with the other. They are inseparable and the rhythm of the world is the rhythm of heir alternation 1982:1140. So, we can have a conclusion that Rumi and Shams fulfill each others’ need for true love and they are inseparable since they complete each other so that will come to perfection. This is supported also by other stanzas in “How Very Close” st.6, ll.1-3: as this will be yours a handful of earth cries aloud According to Dictionary of Symbol, Earth does have important meaning: Symbolically Earth is contrasted with Heaven as the passive with the active principle; the female with the male aspects of manifestation: darkness with light; yin with yang; tamas heaviness with sattva lightness; density, fixity and concentration with rarity, mobility and dissipation 1982:331. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI Earth is the support, while Heaven is the cover. It is somehow understandable that Earth without Heaven is nothing. They cannot stand alone. They have to stand in rhythm, support each other; inseparable. In this case, it is the same like Rumi and Shams who are inseparable, they support each other. When they are separated, one of them will be in a great grief and deep mourning, cannot support each other role. As it is stated in “How Very Close” st. 7, ll.1-2: I used to be hair or I used to be bones When we see the words hair and bones in this stanza, it somehow points to some particular valuable meaning underlying it. I am truly sure that it has the essence underlies it. According to the Dictionary of Symbol, hair is believed to preserve an intimate connection with its owner even when it ceased to be part of him or her 1982:459, while bones has two meanings. “The symbolism of bones follows two main lines of development. In the first place the bones are the framework of the body and its essential and relatively permanent element. Second, bones contain marrow, as the shell contains the almond “1982:109. However, we can take a conclusion that bones and hair are the elements involves when someone walk in a path of the truth. They work as a supportive element which helps the body soul runs his role in this world. “How Very Close” shows the intimate symbol that Rumi would like to prove to us as a common man is that human and God is one, inseparable through the help of a Master and through the quest to find the truth. Master is someone who helps us to recognize God, our true-nature. Once human has found his true-nature, with the help of master and the stage I mentioned previously, human will possesses God’s qualities which settle within the human and finally Human and God is One, inseparable. Since human and God is one, inseparable, human can be said that he is a true or a whole human being superhuman state. Human it is said to be a true human being is when human possesses the Divine’s characteristics. The private relation to attain divine love is called mystical experience. However, this poem explores how love can be a great thing. In Moslem Religion, we can find one example from the prophet Mohammad and his apprentice Abu Bakar as Siddiq who had been so loyal to the prophet until Isra Miraj. It somehow shows a sincere feeling toward his master. However, Master’s love cannot be altered with anything in this world but the love itself. An apprentice‘s love will never be greater than his own master. This is why an apprentice always wants to be near his master all the time since it is so peaceful when he gets near his Master. The more love the apprentice gives the more he gets from his master, since it is a never ending love. It bounds people to gain more and more love to share. Another illustration given is when Jesus Christ sacrified himself to his people. It is the love that cannot be explained since language is restricted to explain it. This closeness is described in “How Very Close” st.9, ll. 1-3: hold me close I’m love and I’m always yours As conclusion, mystical experience represented in both poems of the term bondageless and transcendent love is a vital element to find the true happiness in life offered by Jalaluddin Rumi. Mystical experience is an interior side within human’s belief to communicate with God directly. This interior side develops human being into a state of understanding towards God. The understanding of God, in a whole, PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI brings a concept that living and non-living things are manifestation of God and then shapes human being’s self essence. To get a real happiness in life, through to the mystical experience offered by Rumi, human need to release the entire bounds bondages of the worldly attachments. One should be aware that this life is just temporary. Thus, human needs courage to leave the attachment so that human can have a better life and have a better point of view about what life is. Bondageless refers to courage to leave worldly attachments since human’s purpose of life is to be back to God. The second, the notion transcendent love refers to the same happiness that Rumi wants to convey. In order to get a real happiness, one should ask himself what their happiness experience is. However, a true happiness refers to God hirmself. However, in order to achieve the real happiness, we need a guide to show us the way precisely so that we cannot go to the wrong way. This guide called a master. A master is someone who represents God’s qualities and help us giving the way to find the happiness that always searched by human through his teachings. So that after possessing the God’s characteristics, one finds it easy to communicate with God. Since human has possessed God’s characteristics, human is said to have found his true essence. True essence is the state where human and God are one, inseparable. However, when human and God are one, human definitely knows what they want in life so that they can decide what their life is going to be without leaving the harmonious from the society, God’s living and non living creatures, nature and universe. Thus, the real happiness in life can be achieved. At this point, how the mystical experiences of Jalaludin Rumi, as reflected in his biography, give out big influence to his works, as seen in his distinguished poems; “The Tavern” and “How Very Close”. This philosophy of Rumi’s life amazingly can be manifested and implemented in human’s life journey. In other words, the intention to find the difference of one’s psychological attitudes building before experiencing mystical experience and that of after it is therefore relevant for other researchers. What motivation’s background of someone emerges which make one change his point of view about this life so that he may have some particular opinions about the essence of life. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 72

CHAPTER V CONCLUSION AND SUGGESTION

This chapter consists of two parts. The first part is the conclusion of the study. I draw conclusion based on the problem formulation that is formulated in chapter one and also based on the analysis in chapter four. The second part of this chapter is suggestions for further researcher and English teacher who apply this study in his or her teaching-learning activity.

5.1 Conclusion

This thesis analyzes Jalaluddin Rumi’s mystical poem, “The Tavern” and “How Very Close”. “The Tavern” and “How Very Close” are just two small parts of many great literary works he has ever made. The tavern is a poem consists of 6 stanzas and 26 lines, while “How Very Close” consists of 7 stanzas and 35 lines. These poems awaken the heart of people reading them; hence people seem involved to sense the mystical experience message which Rumi would like to convey. This thesis explores the concept of true happiness offered by Jalaluddin Rumi through mystical experience that he wants to convey in “The Tavern” and “How Very Close”. However, in analyzing Rumi’s two mystical poems, I apply Structural Semiotics theory. Structural discusses the textual level of the poems while the Semiotics explores the contextual level of the poems. The findings of this thesis are, furthermore, two imperative messages that Rumi wishes to convey through both of the poems. The first finding in a text level of PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI the poem “The Tavern” refers to the finding of the author’s self identity while “How Very Close” refers to the intimacy of the author’s beloved. This finding directs to the same point of Rumi’s spiritual Journey. The second finding in a context level, it concerns with the notion ‘bondageless’ and ‘transcendent love’. In brief, bondageless refers to mankind courage to leave such worldly physical matters which bound people in continuing life journey. Meanwhile, the ‘transcendent love’ is emphasized more on the need of a master to fasten our journey to realize God “The Supreme Entity”. However, to this point, the findings direct to the same root that is the development phase of Rumi mystical life. The implication of Jalaluddin Rumi’s mystical experience can be manifested through the readers’ life that one must has the courage to leave his negative habits due to his psychological development in continuing his new life. The second would be the need of having a master to facilitate one’s spiritual development. Both of the values of Rumi’s mystical experience teach one that one can love everything in this world but one should not attach to it. Thus, the concept of true happiness through Rumi’s mystical experience has achieved. 5.2 Suggestion 5.2.1 Suggestion for the Further Researchers In conducting my study, I also found other interesting things to explore inspired from both of Rumi’s poems. I am definitely curious to know the further influence of mystical experience toward Sufis’ mode of vision about life. In other words, I intend to find the difference between one’s psychological attitudes building before experiencing mystical experience and that of after it. Thus it is imperative and intriguing. This may involves the fundamental background which underlies one’s motivation that makes one changes his point of view about this life, so that he may have some particular and inspiring perceptions toward the essence of life is indeed demanded. In Rumi’s case, I found some changes in Rumi’s attitude in perceiving the life. As it is said in chapter II, before having acquaintance with Shams, Rumi was a teacher of the Islamic theology. However, after the meeting with Shams, Rumi left his material earthly attribute and devoted the rest of his life for the ‘real’ religious activity. He decided to dedicate the rest of his life to find the essence of life through the mystical experience; that is to unite with the Truth God. The other changes are that Rumi was longer considering that Koran is the only way to achieve Reality. He drew on dance and poems to express his mystical experience. In order to find the changes, we need to adopt critics to help us to obtain a comprehensive knowledge about Sufis in a deeper way. The possible and relevant critics we use are Psychoanalysis since we can refer to the biographical and also the socio-cultural historical background of Jalaluddin Rumi. 5.2.2 The Implementation of Teaching Poetry 5.2.2.1 The Importance of Applying Biographical Background to Analyze Rumi’s Poems in Teaching Poetry I frankly admit that my study would not be useful if I had not included biographical background in analyzing Rumi’s work. Rumi’s dynamic of life since it contributes greater influence in his personality’s development while creating the poems I observed. His educational background, his father’s influence, his meeting with the saints, and also his religious ground determined the colors of his work. Briefly, biographical background could possibly minimize subjectivity to the study I have conducted. Based on the analysis obtained in my study, the use of biographical background is important in analyzing Rumi’s poem in the fact that it will ease the readers to understand the poems. Seeing that Rumi came from unique background both a poet and a Sufi, the use of this background is appropriate and relevant to comprehend his literary work. This essences of study are relevant to be applied in Poetry class with the fact that poetry class’s goal expect the students more to understand and acknowledge the values hidden both in the curriculum or the poems. The Students are expected to have more understanding and critical appreciation on the meanings and purposes of poetry, the shape and the content, literary style of a poem and the experience of life students can obtain from reading a poem. A teacher of poetry is suggested to introduce the background knowledge of the author first before involving his work to his or her students. This background knowledge of the author includes his educational and family’s background, his social, economical, cultural attitudes as well as social paradigm. This knowledge will enable us to enter and understand his works so that we do not make any arbitrary interpretation and to fully understand the whole unity of meaning represented by the poems. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

5.2.2.2 The Implementation of Teaching Rumi’s Poem by Applying Author’s Biographical Background

In my opinion, when an author creates a poem, he definitely puts some values and messages within, therefore, we as the reader can catch the essence or the meaning of the poem created. When an author writes his work, he intends to share his concerns, ideas, experiences, or opinions about any dimensions of life to other people, instead of the form that covers the work. The forms or media are only the medium to communicate his ideas, experience, imagination, etc. to the readers or listeners. The underlying reason why I apply biographical background in Rumi’s poem is to make the readers easier to understand either reading or interpreting the poem. Furthermore, it is important for teacher who teaches poetry to direct their students to dig into the deeper meaning from a literary work, so that their students do not stop their study only on the forms of the work. By the assumption above, author’s biography is then considered significant in teaching poetry. Thus, the biography can be a help in the process of studying poetry in this case, Rumi’s poems, “The Tavern” and “How Very Close”. Consequently, in designing the poetry class’ lesson plan, preparations need to be carried out, thus we are able to see the sketch of the classroom activity. Those general preparations include the followings. 1. The teacher prepares Jalaluddin Rumi’s biography. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI