THE MYSTICAL TALES OF THE 1001 ARABIAN NIGHTS, SYMBOLS OF THE HEART OF SECRETS.

A Wisdom Tale

 

“We lay veils upon their hearts lest they understand it…”

Qur’an (17:46)

 

 

Many years ago in my youth when I meet my Spiritual Teacher, I heard someone ask him what were his favorite movies, to my surprise he said:

“I love those movies, about Sinbad the Sailor, Ali Baba, The thief of Bagdad, and that type of movies.”

I was floored, an avid movie fan at the time I couldn’t figure out a man of his Spiritual realization would care for such cheese B movies made on the fifties, and sixties, with second rate actors like Steve Reeves, and other perhaps more memorable, like Douglas Fairbanks earlier and many others, since Hollywood love for the exotic, an adventures has been a cash cow, and every so many years they bring to the screen the tales of the Arabian Nights in a new form, with little, or any artistic relevance, .

At another occasion  I heard him express the same opinion, fortunately someone asked him why he loved such movies, his answer made me realize he didn’t care too much for the artistic side of the movies as for the stories themselves, without giving too much explanations he said:

“The  spiritual symbolism of those stories is great, like the seven gates, the seven voyages, the magic carpets, lamps, the Genies. etc.  And the trials of the soul has to go through in order to find the treasure.”

It was until many years later that I read The Arabian Nights, and I had to agree with my Teacher.

The Seven Gates

Brief Official History

One Thousand and One Nights (Arabic: كتاب ألف ليلة وليلة‎Kitāb alf laylah wa-laylah) is a collection of West and South Asian stories and folk tales compiled in Arabic during the Islamic Golden Age. It is often known in English as the Arabian Nights, from the first English language edition (1706), which rendered the title as The Arabian Nights’ Entertainment.

The work was collected over many centuries by various authors, translators and scholars across West, Central, South Asia and North Africa. The tales themselves trace their roots back to ancient and medieval Arabic, Persian, Indian, Egyptian and Mesopotamian folklore and literature. In particular, many tales were originally folk stories from the Caliphate era, while others, especially the frame story, are most probably drawn from the Pahlavi Persian work Hazār Afsān (Persian: هزار افسان‎, lit. A Thousand Tales) which in turn relied partly on Indian elements.

What is common throughout all the editions of the Nights is the initial frame story of the ruler Shahryār (from Persian: شهريار‎, meaning “king” or “sovereign”) and his wife Scheherazade (from Persian: شهرزاد‎, possibly meaning “of noble lineage”) and the framing device incorporated throughout the tales themselves. The stories proceed from this original tale; some are framed within other tales, while others begin and end of their own accord. Some editions contain only a few hundred nights, while others include 1,001 or more.

Some of the stories of The Nights, particularly “Aladdin’s Wonderful Lamp”, “Ali Baba and the Forty Thieves” and “The Seven Voyages of Sinbad the Sailor”, while almost certainly genuine Middle Eastern folk tales, were not part of The Nights in Arabic versions, but were added into the collection by Antoine Galland and other European translators. The innovative and rich poetry and poetic speeches, chants, songs, lamentations, hymns, beseeching, praising, pleading, riddles and annotations provided by Scheherazade or her story characters are unique to the Arabic version of the book. Some are as short as one line, while others go for tens of lines.

Scheherazade

The tales vary widely: they include historical tales, love stories, tragedies, comedies, poems, burlesques and various forms of erotica. Numerous stories depict Jinns, Ghouls, Apes, sorcerers, magicians, and legendary places, which are often intermingled with real people and geography, not always rationally; common protagonists include the historical Abbasid caliph Harun al-Rashid, his Grand Vizier, Jafar al-Barmaki, and his alleged court poet Abu Nuwas, despite the fact that these figures lived some 200 years after the fall of the Sassanid Empire in which the frame tale of Scheherazade is set. Sometimes a character in Scheherazade’s tale will begin telling other characters a story of his own, and that story may have another one told within it, resulting in a richly layered narrative texture.

The history of the Nights is extremely complex and modern scholars have made many attempts to untangle the story of how the collection as it currently exists came about. Robert Irwin summarizes their findings: “In the 1880s and 1890s a lot of work was done on the Nights by the scholar Zotenberg and others, in the course of which a consensus view of the history of the text emerged. Most scholars agreed that the Nights was a composite work and that the earliest tales in it came from India and Persia. At some time, probably in the early 8th century, these tales were translated into Arabic under the title Alf Layla, or ‘The Thousand Nights’. This collection then formed the basis of The Thousand and One Nights. The original core of stories was quite small. Then, in Iraq in the ninth or tenth century, this original core had Arab stories added to it – among them some tales about the Caliph Harun al-Rashid. Also, perhaps from the tenth century onwards, previously independent sagas and story cycles were added to the compilation. Then, from the thirteenth century onwards, a further layer of stories was added in Syria and Egypt, many of these showing a preoccupation with sex, magic or low life. In the early modern period yet more stories were added to the Egyptian collections so as to swell the bulk of the text sufficiently to bring its length up to the full 1,001 nights of storytelling promised by the book’s title.”

Julius Köcker Harun al Rashid Receives Charlemagne

The Mystical aspect of some of the Tales

What western writers and Scholars had put little effort  to study, or to show, is the Mystical aspect of some of the tales like Ali Baba and the 40 Thieves, The Seven Voyages of Sinbad, and other tales, of the Arabian Nights, not surprising since early in the History of the Western discovery of Oriental texts, and their translation in to Western languages, specially coming from Islamic countries, there was an  emphasis to demystify them, and rendered naked from their true link to Islam, making them profane stories with no connection to their roots in Islam, denying their Mystical origin, and castrating them from their true Symbolic meaning, and the facto making them in a Historical context, children’s  stories, material for movie adventures, or at best medieval Oriental legends, of little interest for the contemporary reader! When they posses a rich vein of Mystic knowledge, that goes beyond a moral tale. A few Western readers had glimpsed beyond the common Western trite characterization, and the materialistic, unimaginative, or biased mind of scholars.

The Italian filmmaker Pier Paolo Pasolini observed:

“Every tale in The Thousand and One Nights begins with an ‘appearance of destiny’ which manifests itself through an anomaly, and one anomaly always generates another. So a chain of anomalies is set up. And the more logical, tightly knit, essential this chain is, the more beautiful the tale. By ‘beautiful’ I mean vital, absorbing and exhilarating. The chain of anomalies always tends to lead back to normality. The end of every tale in The One Thousand and One Nights consists of a ‘disappearance’ of destiny, which sinks back to the somnolence of daily life … The protagonist of the stories is in fact destiny itself.”

Do you want to know your fate

Foreshadowing

Foreshadowing is the self-fulfilling prophecy, which dates back to the story of Krishna in ancient Sanskrit literature. A variation of this device is the self-fulfilling dream, which dates back to medieval Arabic literature. Several tales in the One Thousand and One Nights use this device to foreshadow what is going to happen, as a special form of literary prolepsis. A notable example is “The Ruined Man who Became Rich Again through a Dream”, in which a man is told in his dream to leave his native city of Baghdad and travel to Cairo, where he will discover the whereabouts of some hidden treasure. The man travels there and experiences misfortune, ending up in jail, where he tells his dream to a police officer. The officer mocks the idea of foreboding dreams and tells the protagonist that he himself had a dream about a house with a courtyard and fountain in Baghdad where treasure is buried under the fountain. The man recognizes the place as his own house and, after he is released from jail, he returns home and digs up the treasure. In other words, the foreboding dream not only predicted the future, but the dream was the cause of its prediction coming true. To the aware individual it will be useless to explain the rich Spiritual meaning of this story, to those thick of understanding, is easy to point out that there is no need to look for richness outside of us,True richness lays at the heart of our Being, not outside of us.

A Jewel in our Heart

Story of the Blind Baba-Abdalla, and Ali Baba

The owner of eighty camels runs in to a dervish, who offer him a treasure for his help, but greed consumed his heart, and ended in misfortune. Here I show the always secret place that is full of precious jewels of all kind and plenty of  gold.

“I did what I was bid, and rejoined the dervish, whom I found trying to kindle a fire out of some dry wood. As soon as it was alight, he threw on it a handful of perfumes, and pronounced a few words that I did not understand, and immediately a thick column of smoke rose high into the air. He separated the smoke into two columns, and then I saw a rock, which stood like a pillar between the two mountains, slowly open, and a splendid palace appear within.

But, Commander of the Faithful, the love of gold had taken such possession of my heart, that I could not even stop to examine the riches, but fell upon the first pile of gold within my reach and began to heap it into a sack that I had brought with me.

The dervish likewise set to work, but I soon noticed that he confined himself to collecting precious stones, and I felt I should be wise to follow his example. At length the camels were loaded with as much as they could carry, and nothing remained but to seal up the treasure, and go our ways.

Before, however, this was done, the dervish went up to a great golden vase, beautifully chased, and took from it a small wooden box, which he hid in the bosom of his dress, merely saying that it contained a special kind of ointment. Then he once more kindled the fire, threw on the perfume, and murmured the unknown spell, and the rock closed, and stood whole as before.”

Of course because his bottomless greed and not listening to the warnings, he ended blind not only morally but physically.

“Miserable dervish!” I shrieked, “so it is true after all! Into what a bottomless pit has my lust after gold plunged me. Ah, now that my eyes are closed they are really opened. I know that all my sufferings are caused by myself alone! But, good brother, you, who are so kind and charitable, and know the secrets of such vast learning, have you nothing that will give me back my sight?

 

“Unhappy man,” replied the dervish, “it is not my fault that this has befallen you, but it is a just chastisement. The blindness of your heart has wrought the blindness of your body. Yes, I have secrets; that you have seen in the short time that we have known each other. But I have none that will give you back your sight. You have proved yourself unworthy of the riches that were given you. Now they have passed into my hands, whence they will flow into the hands of others less greedy and ungrateful than you.”

Ali Baba

Is this a Spiritual lesson, or what? The usual elements in the story that are so common to the many other stories in the 1001 Arabian Nights, like Ali Baba and the Forty thieves, it is this Secrets Caves, Underground Vaults, Hidden Palaces where it can only by access by special secret words like:

Open Sesame” (Arabic إفتح يا سمسم iftaḥ ya simsim ‘open, O sesame’) is a magical phrase in the story of “Ali Baba and the Forty Thieves” in One Thousand and One Nights. It opens the mouth of a cave in which forty thieves have hidden a treasure; “Hemasas Nepo” was the original phrase to re-seal the cave, but in recent stories, it was “Close Sesame.

This secret caves, rich hidden palaces,or enclosures, were inexhaustible wealth abounds,  are allegories for the Human Heart, but like in Ali baba’s tale forty thieves jealously guarded the cave, ready to kill any intruder, just like the passions of an impure heart are ready to commit mayhem, and guide the person to an unfortunate end. Only those possessing a pure and kind heart can have access.

Surah Yasin 9. And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.

Thus according to the Holy Qur’an, the hearts are:

 

• Alive (to guidance)

 

• Dead (absence of Tawheed)

 

• Hard (obstinate in disbelief)

 

• Soft (in remembrance of Allah)

 

• Pure (free of materialism, empty for Allah)

 

• Impure (polytheism, disbelief)

 

• Diseased (un-Godly)

 

• Sealed (will not receive Truth)

 

• Pious (God conscious)

 

• Veiled (from guidance)

 

• Open (to truth)

 

• Blossom (become enlightened)

 

• United (with the believers)

 

• One heart in each person (it contains either Allah or the world)

 

Ali Baba’s brother whose heart was veiled, and deceased with greed and forgetfulness, is caught in the cave by the forty thieves.

The fate of the greedy

Ali Baba brings the body of his death brother home, where he entrusts Morgiana, a clever slave-girl in Cassim’s household, with the task of making others believe that Cassim has died a natural death. First, Morgiana purchases medicines from an apothecary, telling him that Cassim is gravely ill. Then, she finds an old Tailor known as Baba Mustafa whom she pays, blindfolds, and leads to Cassim’s house. There, overnight, the Tailor stitches the pieces of Cassim’s body back together, so that no one will be suspicious. Ali Baba and his family are able to give Cassim a proper burial without anyone asking awkward questions.

Morgiana keep fooling the thieves with clever ruses so they could not get a hold of Ali Baba, and she finally dispatch the forty thieves, and later the chief of the thieves, that with cunning had found his way in to Ali Baba’s house, and planed to kill him, now why a simple slave girl would take the stage, and be the protagonist of the story, rather than Ali Baba?

The slave girl represent Ali Baba’s soul that is totally at his service, and rejecting the vices that afflict the heart and passions represented by the thieves she triumph over them, and it is rewarded in the end and brought in to the family.

On the necessity of self-control, the Glorious Qur’an says:

وَ أَمَّا مَنْ خافَ مَقامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوى‏ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوى‏

And as for him who fears to stand in the presence of his Lordand forbids his own soul from its whims and caprices then surely Paradise is the abode. (79:40 & 41)

يا داوُدُ إِنَّا جَعَلْناكَ خَليفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَ لا تَتَّبِعِ الْهَوى‏ فَيُضِلَّكَ عَنْ سَبيلِ اللَّهِ إِنَّ الَّذينَ يَضِلُّونَ عَنْ سَبيلِ اللَّهِ لَهُمْ عَذابٌ شَديدٌ بِما نَسُوا يَوْمَ الْحِسابِ

O David! …do not follow the whims of your own soul for they will lead you astray from God’s path. (38:26)

يا أَيُّهَا الَّذينَ آمَنُوا كُونُوا قَوَّامينَ بِالْقِسْطِ شُهَداءَ لِلَّهِ وَ لَوْ عَلى‏ أَنْفُسِكُمْ أَوِ الْوالِدَيْنِ وَ الْأَقْرَبينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقيراً فَاللَّهُ أَوْلى‏ بِهِما فَلا تَتَّبِعُوا الْهَوى‏ أَنْ تَعْدِلُوا وَ إِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبيراً

O you who have faith! Be maintainers of justice and witnesses for the sake of God, even if it should be against yourselves or [your] parents and near relatives, and whether it be [someone] rich or poor, for God has a greater right over them. So do not follow [your] desires, lest you should be unfair, and if you distort [the testimony] or disregard [it], God is indeed well aware of what you do. (4:135)

وَ الشَّمْسِ وَ ضُحاها وَ الْقَمَرِ إِذا تَلاها وَ النَّهارِ إِذا جَلاَّها وَ اللَّيْلِ إِذا يَغْشاها وَ السَّماءِ وَ ما بَناها وَ الْأَرْضِ وَ ما طَحاها وَ نَفْسٍ وَ ما سَوَّاها فَأَلْهَمَها فُجُورَها وَ تَقْواها قَدْ أَفْلَحَ مَنْ زَكَّاها وَ قَدْ خابَ مَنْ دَسَّاها

I swear by the sun and its brilliance and the moon when it follows the sun and the day when it makes manifest the sun (and her beauty) and the night when it covers the sun and the heaven and Him who made it and the earth and Him who extended it and the soul and Him who made it perfect, then He inspired it to understand what is right and wrong for it. He will indeed be successful who purifies it and he will indeed fail whoever pollutes and corrupts it. (91:1-10)

John Frederick Lewis The Coffe Server

Purification of the soul is a prerequisite for closeness to God. Indeed, the whole point of morality and spirituality is to purify one’s soul. It is only then that the soul starts shining, receiving and reflecting utmost radiation and light from God. If we want to meet God, Who is the Most Pure, then we need to achieve purity. It is impossible to be polluted and then try to go towards God.

The Seven Voyages of Sinbad

While Burton and other Western translators have grouped the Sinbad stories within the tales of Scheherazade in the Arabian Nights, they apparently originated quite independently from that story-cycle and modern translations by Arab scholars often do not include the stories of Sinbador several other of the Arabian Nights that have become familiar to Western audiences. However this is no doubt an Islamic story. The Persian name Sindbad (“Lord of the Sindh River”) hints at a Persian origin. The oldest texts of the cycle are however in Arabic, and no ancient or medieval Persian version has survived. The story as we have it is specifically set during the rule of the Abbasid Caliphate and particularly highlights the reign of Harun al-Rashid. The name Sindbad indicates the name of the Indus River(Sindhu). The Sindhi Sailors, who became famous due to their skills in navigation, geography and languages may very well have inspired the stories of Sindbad the Sailor. Sindh is actually mentioned in the story of the Third Voyage: (“And thence we fared on to the land of Sind, where also we bought and sold”).

Like the 1001 Nights the Sinbad story-cycle has a frame story, which goes as follows: in the days of Haroun al-Rashid, Caliph of Baghdad, a poor porter (one who carries goods for others in the market and throughout the city) pauses to rest on a bench outside the gate of a rich merchant’s house, where he complains to Allah about the injustice of a world which allows the rich to live in ease while he must toil and yet remain poor. The owner of the house hears, and sends for the porter, and it is found they are both named Sinbad. The rich Sinbad tells the poor Sinbad that he became wealthy, “by Fortune and Fate”, in the course of seven wondrous voyages, which he then proceeds to relate.

Seven voyages of Sinbad

It is alleged with some justice that the Seven voyages shares a lot in common with the Odyssey of Homer, the Arabs knew well the Greek antiquity, and no doubt borrowed elements of the Odyssey, since it is also a Symbolic tale of the soul to reach home.

Also the nature of the tales, is repetitive, and Chiasmic in nature, sailors made out to sea were they expect to make a larger fortune of the one they spend on making the trip, they go to unknown regions, were sometimes are shipwrecked by storms and end stranded in a foreign land, or Island, were all kind of vicissitudes are met and deal successfully or that would be the end of it and likely Sinbad would die, but instead, he regains all what he lost, and come back home with more.

Michael Murray writes:

“What is gained by exploration? Knowledge: of market-resources, trading-terrain, of conditions, regions and customs. But also an invaluable network of colleagues and contacts. What is gained is trust, honor and esteem. Wealth is only a metaphor for knowledge: worldly wealth, and spiritual wealth mirror each other in the overall tale.

So what happened to change matters? As you can guess, there is a central voyage where all changes – because, yes, the Seven Voyages of Sinbad, are structured in a ring.Each tale has a repeating pattern of shipwreck, loss, or abandonment; and resolution. This last can come from the restitution of goods/fortune from a previous voyage; or earned honors from the present voyage.Each tale ends as it begins with the merchant safely back home and turning once more to an indulgent lifestyle. Each tale employs a change of circumstances in the middle section – each tale is a complete ring in itself. They all add up to the overall ring of the Seven Voyages.

The Roc

The changeover, in the fourth tale, is very well marked, and prepared for: it is a death experience. Where before, surviving shipwrecks and other catastrophes had been the case, in the fourth tale he is by custom of the land lowered into the grave pit with his dead wife, and a small supply of food, as well as the grave goods. That he survives is due to his total abasement: he must kill all subsequent burial spouses, and steal their food supplies. He escapes his death-experience by following a carrion-eating animal’s tunnel to a bleak shoreline. He has become that animal almost, crawling on all-fours. He brings out bales of grave goods as loot.

The question being asked here is: what survives when all else is taken away, even one’s life? It is the life of the spirit. The Fourth Voyage sees all shipwrecked, and the survivors drift to an island. Strange wild men take them to their king; he treats them extraordinarily well; Sinbad is wary, however, and soon finds that his fellow men are being fed adulterated food. They lose their wits, eventually grow corpulent on the fare, and are then eaten, by the king and company. Sinbad grows thinner and thinner. They take no interest in him, and he escapes. On the other side of this vast island he meets a gentle people, who take him in. He provides goods for them and becomes very wealthy by making saddles for their horses, for they have none. As written earlier, he marries, is honored by their king, then undergoes the ordeal of the grave pit. The ring here centers around the subject of the bestiality of living solely in the physical body. He must die in the body and mind in order to be reborn as someone worthy of his life: the man must ride the body, and not vice versa.”

The Seven Voyages of Sinbad ultimately represent the travels of the Soul through the seven spheres of Spiritual Knowledge.

In Islam  Sura Al-Fatiha (Arabic :سورة الفاتحة‎), (Sūratul-Fātihah, “The Opener”) is the first chapter of the Qur’an. Its seven verses are a prayer for Allah’s guidance, and stress His Lordship and Mercy.

Arabic: 1.1 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم

1:2 الْحَمْدُ للّهِ رَبِّ الْعَالَمِين

1:3 الرَّحمـنِ الرَّحِيم

1:4 مَـالِكِ يَوْمِ الدِّين

1:5 إِيَّاك نَعْبُدُ وإِيَّاكَ نَسْتَعِين

1:6 اهدِنَــــا الصِّرَاطَ المُستَقِيم

1:7 صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّين

Transliteration:

Al-Fatiha | 7 verses | The Opening | سورة الفاتحة Sura #1 | Makkah

Bismillāhi r-raḥmāni r-raḥīm
Al ḥamdu lillāhi rabbi l-ʿālamīn
Ar raḥmāni r-raḥīm
Māliki yawmi d-dīn
Iyyāka naʿbudu wa iyyāka nastaʿīn
Ihdinā ṣ-ṣirāṭa al-mustaqīm
Ṣirāṭa al-laḏīna anʿamta ʿalayhim ġayri l-maġḍūbi ʿalayhim walā ḍ-ḍāllīn

Translation: [Quran 1:1].

“In the name of Allah, the Entirely Merciful, the Especially Merciful.

All praise and thanks is for to Allah,[The] Creator, Owner, Sustainer of the Worlds.

The Entirely Merciful, The Especially Merciful.

Owner of the Day of Recompense.

You alone do we worship and You alone we seek for help.

Guide us to the Straight Path.

The path of those whom Your blessings are upon, Not of those who You have cursed nor of those who have gone astray.”

Volumes had been wrote about the profound Symbolism of this first Sura.

Muslims Prayer Namaaz

Ṭawāf (طواف) is one of the Islamic rituals of pilgrimage. During the Hajj and Umrah, Muslims are to circumambulate the Kaaba (most sacred site in Islam) seven times, in a counterclockwise direction. The circling is believed to demonstrate the unity of the believers in the worship of the One God, as they move in harmony together around the Kaaba, while supplicating to Allah.

The Zamzam Well was revealed to Hagar, the second wife of Abraham and mother of Ismail. According to Islamic tradition, she was desperately seeking water for her infant son, but she could not find any, as Mecca is located in a hot dry valley with few sources of water. Muslim traditions say that Hagar ran seven times back and forth in the scorching heat between the two hills of Safa and Marwah, looking for water. Getting thirstier by the second, Ishmael scraped the land with his feet, where suddenly water sprang out. There are other versions of the story involving God sending his Archangel, Gabriel, who kicked the ground with his heel and the water rose.

Stoning of the Devilor stoning of the jamarāt (Arabic: رمي الجمرات‎) is part of the annual Islamic Hajj pilgrimage to the holy city of Mecca in Saudi Arabia. Muslim pilgrims fling pebbles at three walls, called jamarāt, in the city of Mina just east of Mecca.

When he [Abraham] left Mina and was brought down to (the defile called) al-Aqaba, the Devil appeared to him at Stone-Heap of the Defile. Gabriel said to him: “Pelt him!” so Abraham threw seven stones at him so that he disappeared from him. Then he appeared to him at the Middle Stone-Heap. Gabriel said to him: “Pelt him!” so he pelted him with seven stones so that he disappeared from him. Then he appeared to him at the Little Stone-Heap. Gabriel said to him: “Pelt him!” so he pelted him with seven stones like the little stones for throwing with a sling. So the Devil withdrew from him.

The Isra and Mi’raj (Arabic:الإسراء والمعراج‎, al-’Isrā’ wal-Mi‘rāj), are the two parts of a Night Journey that, according to Islamic tradition, the Islamic prophet Muhammad took during a single night around the year 621. It has been described as both a physical and spiritual journey to the Seven Heavens. This is so rich in Symbology, and Wisdom that this article scope will not do justice to it , and will have to address at another time in the future.

The Sages teach that seven are the attributes of physicality:

  1. Height

  2. Width

  3. Depth

  4. Top and bottom (limits height)

  5. Front and back (limits width)

  6. Left and right (limits depth)

  7. The connecting of the other six

The Symbology of the number seven is so extend and so well known it will be necessary to dedicate a book to it, let’s just mention the seven days of the week, the seven colors, the seven notes of the music scale, the seven days of creation, the seven seals of Revelations, the seven seas, the seven Spiritual centers in Man, that the Hindus call Chakras, etc.

Walking around Kaba seven times

Other common theme is the Genie Invocation Spells or Jinn Invocation formulas Djinns. Like in the story Aladdin or, the wonderful Lamp.

Aladdin

Aladdin is an impoverished young ne’er-do-well in a Chinese town, who is recruited by a sorcerer from the Maghreb, who passes himself off as the brother of Aladdin’s late father Qaseem, convincing Aladdin and his mother of his goodwill by apparently making arrangements to set up the lad as a wealthy merchant. The sorcerer’s real motive is to persuade young Aladdin to retrieve a wonderful oil lamp from a booby-trapped magic cave of wonder. After the sorcerer attempts to double-cross him, Aladdin finds himself trapped in the cave. Fortunately, Aladdin retains a magic ring lent to him by the sorcerer. When he rubs his hands in despair, he inadvertently rubs the ring, and a jinni, or “genie”, appears, who takes him home to his mother. Aladdin is still carrying the lamp, and when his mother tries to clean it, a second, far more powerful genie appears, who is bound to do the bidding of the person holding the lamp. With the aid of the genie of the lamp, Aladdin becomes rich and powerful and marries Princess  Badroulbadour, the Emperor’s daughter. The genie builds Aladdin a wonderful palace – far more magnificent than that of the Emperor himself.

The sorcerer returns and is able to get his hands on the lamp by tricking Aladdin’s wife, who is unaware of the lamp’s importance, by offering to exchange “new lamps for old”. He orders the genie of the lamp to take the palace to his home in the Maghreb. Fortunately, Aladdin retains the magic ring and is able to summon the lesser genie. Although the genie of the ring cannot directly undo any of the magic of the genie of the lamp, he is able to transport Aladdin to Maghreb, and help him recover his wife and the lamp and defeat the sorcerer.

Jinn or Genie

The sorcerer’s more powerful and evil brother tries to destroy Aladdin for killing his brother by disguising himself as an old woman known for her healing powers. Badroulbadour falls for his disguise, and commands the “woman” to stay in her palace in case of any illnesses. Aladdin is warned of this danger by the genie of the lamp and slays the imposter. Everyone lives happily ever after, Aladdin eventually succeeding to his father-in-law’s throne.

Jinns, Genies are also living beings but they are made of fire. Genie or Jinns can be conquered by human beings by special invocations and if the invocation is done properly then after the completion of the Invocation it is possible to conquer the genie of jinns. But they all are one having the same powers and if this power is conquered by any one that person will be a very powerful human being having any type of power to do any thing and every thing. Looking for Genie Invocation spells or formulas for invocation of genies. Jinn invocation is done to conquer jinns. Invocation of jinn is possible by jinn spells or genie spells with talismans or charms.  Summoning or invocation of genies, jinns etc requires proper concentration and then invocation of genies (jinns) is possible.

Again a simple tale of a humble orphan boy, and his impoverish mother who rise to power defeating an evil sorcerer, with the help of a Magical ring, and a Magical oil lamp were Genies reside, of course there is not such objects in the literal sense, but the fact is that this treasures are hidden in a secret cave, does not take much to discover the cave as a source of richness and treasures with unlimited possibilities, it is no other than the Heart.

Cave of the Jinns

The Heart of the Believer is the House of God

 

“So the Prophet’s  migration from Makkah to Madinah was to pass by a cave. According to the life story of the Prophet , that cave was called the cave of Thawr. It is one day’s distance from Makkah. The Prophet  stayed there three days. Why did the Prophet  stay in that cave? Why was he unable to continue? The unfolding of the secrets occurred in that cave.

The Prophet  was ordered to emigrate from Makkah to Madinah for the purpose of going inside the cave of Thawr where God taught him how to “remember God” (dhikr Allah). It was the first time that the Prophet  invoked God in a loud voice. This is a very great Sufi secret indeed.

To emigrate from Makkah to Madinah was very easy for the Prophet. He only had to say, “In the Name of God, the Merciful, the Compassionate,” and he would have been in Madinah as easily as it had been for him to take sand and throw it at the ignorant people’s eyes preventing them from seeing him as he was leaving his house. Or he could have ridden on his horse or camel and reached Madinah in ten to fifteen days. Why did he go to that cave? The ‘Cave of Silence’ as it has been called? Indeed, it is the ‘Cave of Silent Secrets’. Why was the Prophet ordered by God to go to that cave, which is one day’s travel from Makkah, when he had a distance of fifteen days journeying to go?Climbing to the cave of Thawar

The cave of Thawr

Climbing to the cave of Thawar

When the Prophet went into that cave, a spider and a dove came and made a house over the door in order that no one would know what was inside. This is common knowledge. As for the secret, look to love. When love for someone is pure, God will never forget that person. “

“My earth and my heaven do not encompass me, but the heart of My servant who has faith does encompass me.”

Hadit Qudsi

There are 5 lata’ifs (subtle points of spiritual Energy), or Maqams (spiritual stations), on

 

the human heart.  These five stations are, in an ascending order:

 

Qalb (“External Structure of the Heart”)

 

Sirr (“Secret”)

 

Sirr as Sirr (“Secret of the Secret”)

 

Khafa (“Hidden Akha (“Most Hidden”)

Surah Al-Inshirah

94:1

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ

Alam nashrah laka sadraka

Have We not expanded thee thy breast?

94:2

وَوَضَعْنَا عَنْكَ وِزْرَكَ

WawadaAAna AAanka wizraka

And removed from thee thy burden

94:3

الَّذِي أَنْقَضَ ظَهْرَكَ

Allathee anqada thahraka

The which did gall thy back?

The Arabian Nights in resume  contain many tales where we can find numerous hidden symbols for the Spiritual wayfarer, not just simple tales of adventures fit for children, but a call to those who have eyes to see.

22:46

[22:46] Did they not roam the earth, then use their minds to understand, and use their ears to hear? Indeed, the real blindness is not the blindness of the eyes, but the blindness of the hearts inside the chests.

 

Arabian Nights

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About theburningheart

Blog: KoneKrusosKronos.wordpress.com
This entry was posted in 1001 Nights, Aladdin, Alchemy, Ali Baba, Ancient Civilizations, Ancient Religions, Being, Cosmogony, Dreams, Gabriel, Imagination, Jinns, Kaaba, Literature, Muslim, Mystical Tales, Mysticism, Myth, Sinbad The Sailor, Spirituality, Symbology, Uncategorized, Wisdom and tagged , , , , , , , , , , , , , , , , , . Bookmark the permalink.

154 Responses to THE MYSTICAL TALES OF THE 1001 ARABIAN NIGHTS, SYMBOLS OF THE HEART OF SECRETS.

  1. Carly Valentine says:

    i think i heard about this not too long ago, still interesting though,

  2. E.D. says:

    this is an amazing post. Filled with interesting facts. Might be an idea though, if you broke the post down into 2 or 3 parts. I find it hard to read long posts and I know others have the same problem.. Please take it as a piece of advice and not as negative.. thanks eve.

    • theburningheart says:

      Thank you for your comment, as a matter of fact I had considering reducing the post myself, when I write I get carried away wishing to put as much information as possible, but now days we suffer from an supersaturation of information, so I will take your advice in future posts. Thanks Eve
      B.

  3. The stories are,of course, fabulous in all meanings of the word, and your rendition and exploration of them adds a richness that brings them closer to understanding, that understanding that is not of the mind alone, but of the deeper senses that recognize(without recognition) the basic truths of our souls. Thank you.

  4. theburningheart says:

    Thank you for your comment, you are a Lady after my own heart, who posses spiritual understanding, and it’s very gracious.

  5. albertharp says:

    1001 nights: triumph of life over death through Shahrezade’s seduction of Shahrayar to postpone killing of his wives by storytelling (narrative). Narrative creates it’s own Truth that over lasts Time and it’s own authors. Discourse that marvels in expanding itself like a candle in the heat of a pitch dark Night. Great reading!

  6. sherazade says:

    Thank you for ur visiting me.
    I ll will be pleased to come back soon and read yr interesting blog

    sherazade

  7. Jiri says:

    Great article!! Just little contribution:
    Names relates to qualities they represent as follows( from wikipeida)
    Šahrāzād (شهرازاد)”she whose realm or dominion (شهر šahr) is free (آزاد āzād)”. In explaining his spelling choice for the name, Burton says, “Shahrázád (Persian) = City-freer; in the older version Scheherazade (probably both from شیرزاد Shirzád = ‘lion-born’). Dunyázá = ‘world-freer’.
    (She frees from executions so no more virgins (reborns/karma bonds) needs to be “slain” (relived/repeated)?)
    Aladdin (Arabic: علاء الدين‎, ʻAlāʼ ad-Dīn) (also spelled Ala-ud-din, Ala-ad-din, Alaeddin, Alauddin, Allaedin, or Alaattin) is a male given name which means “nobility of faith” or “nobility of religion”. It is one of a large class of names ending with ad-Din (ad din refers to religion)
    Similar symbolics can be easily found in christian literature as well (The forgotten books of Eden)
    thanks a million 🙂 jiri

  8. lumar1298 says:

    These were my favorite as a child…

  9. Dilip says:

    Excellent narration very well illustrated with amazing pictures! Thank you.

  10. annetbell says:

    Great post with beautiful pictures, history , and culture. Very interesting that many group of people added to the tales. Thanks !

  11. E.D. says:

    i am still trying to get through the post. it is remarkable.. I wonder if I can use a little tiny excerpt on my blog.. Not sure what excerpt to chose yet.. I love the photos too.. (I don’t want to reblog due only to the length of the story.. thank you. eve

    • theburningheart says:

      Thank you!
      Sure you are free to use any part you choose, as long as you give me credit 🙂

      • E.D. says:

        of course i will credit you. thanks… i am not sure what part will make the best excerpt.. will have to look at the story several times more.. thanks again.

      • theburningheart says:

        Also check my older posts, I think you may find many interesting.

      • E.D. says:

        what ones to you suggest. I don’t read well on line due to having eye strain. I hope my new computer glasses will be here next week, will greatly improve my reading skills. thanks eve

      • theburningheart says:

        Oh dear! I have so many!
        You are gone really need your new lenses:-)

        But you can try a short one like THE GRAIL (Nov.2009)

        DREAMS, VISIONS, SYMBOLS OF THE THEOPHANYC IMAGE WITHIN (Nov2011)
        And I am sure you can get some juicy extracts of my longest post:EROS SUBLIMATED, THE MUNDUS IMAGINALIS OF DANTE’S DIVINE COMEDY, AND IBN ARABI’S TARJUMAN AL-ASHWAQ (Apr. 2013) A very popular one:DREAMS AND MYTHS, CROSSING THE WATERS OF KNOWLEDGE, ARCHETYPES OF WISDOM, AN INNER JOURNEY (july 2013)

        Maybe if interested and with your new lenses you my be able to look at others that in my view they are as good.

        Thank you again for your interest.

        B.A.

  12. sjhigbee says:

    Reblogged this on Brainfluff and commented:
    This is a lot longer and more detailed than my normal reblogs (or blogs) but this is an outstanding article with loads of detailed research on a fascinating subject…

  13. I have also enjoyed reading this genre of tales and naturally the accompanying illustrations. Thanks visit my blog. Your post was a very thorough commentary on this subject.

  14. Amazing post, thank you so much for sharing!

  15. carolegill says:

    Stunning post. Absolutely.

  16. lumar1298 says:

    I use to love these types of movies when I was a child… Thanks for the reminder…

  17. This is an amazing amount of research and writing! Exquisite! and Scholarly! I will come back to read it again! You have created a literary masterpiece of research! Congratulations for your perseverance and labor of love! Thank you!

  18. I have to add that I love the art…the beautiful truths you reveal to us from the stories…the Secret of the Cave…the idea of foreshadowing….THIS is a POST rich with so many gifts! Thank you for all the work you have done and shared with us! Beautiful! I hope you publish your work in a book!

    • theburningheart says:

      Again thank you for your generous praise, if you enjoyed this post, you may also like:
      EROS SUBLIMATED, THE MUNDUS IMAGINALIS OF DANTE’S DIVINE COMEDY, AND IBN ARABI’S TARJUMAN AL-ASHWAQ (April 2013) 🙂

  19. Most interesting -thank you .

  20. Lovely explanation of fantasy woven with religion!! Excellent!

  21. olganm says:

    I’ve always loved the stories but this greatly enhances them. And the images are gorgeous too. Thanks so much!

  22. Danny Rybeck says:

    Written by one who knows. Totally awesome. Thanks for posting this.

  23. Abdur Rahman says:

    This was a great read. Thank you

  24. sherazade says:

    Ti ho letto con grande interesse e ti posso dire che conobbi più profondamente le ‘Mille e un notte’ grazie a Pierpaolo Pasolini. È un libro importante, sottostimato, che andrebbe studiato nei suoi messaggi profondi.
    Ora sai xche ho scelto di chiamarmi
    Sherazade (nome che si scrive in molti modi diversi.
    Buon WE 🌷🍀🌹 Sherazade grazie x ricordarti di me

    • theburningheart says:

      Grazie Sherazade, infatti l’intuizione di Pasolini per i 1001 notti è molto buono, e sono felice il tuo nome il pennacchio è Sherazade il cassiere delle storie meravigliose, che in sé è una dichiarazione delle vostre intenzioni quando si scrive, grazie per il tuo commento, Sherazade. 🙂

  25. un saludo cordial from Barcelona

  26. Maria F. says:

    Excellent text and illustrations.

  27. Alaaddin says:

    What a wonderful post , I keep read it again and again and still enjoy it as if I have read it for the first time.

    Please can you recommend a book I can read which explains the esoteric meaning of the numbers mentioned in the Arabian nights stories ( either in English or Arabic ).

    Regards
    Alaaddin

    • theburningheart says:

      First search for Numerology books, but, warn you:
      The study of Numerology requires more than simply reading a few Numerology books. It also calls for many hours of practice, as well as reading books that may not appear to have much to do with Numerology, in few simple words, it’s a Spiritual practice that together with the study of many Sciences would bring you wisdom on the subject, I will recommend if you are serious on your quest, better yet than books, a Spiritual Teacher who has Mastered many disciplines, and can guide you personally on the Spiritual Path.
      Thank you for your comment! :-).

  28. Alaaddin says:

    Thank you for your prompt reply ,
    Spiritual Teacher could be the correct approach , however finding the right one is not an easy task .
    Wish you all the best
    Regards
    Alaaddin

    • theburningheart says:

      You are right on that one, however the old adage on this matters it’s true: “For the sincere seeker when he/she is ready the Master is ready too”
      We frequently ignore that the Spiritual path it’s not left to chance, proper guidance it’s there waiting when it’s needed, good luck in your quest. 🙂

  29. leggypeggy says:

    Thank you for such an informative and inspiring post. I used to live in the Middle East and love the tales of 1001 nights.

    • theburningheart says:

      Yes, I read some of your posts, and I am aware you lived in the Middle East, thank you for visiting my page, and your comment, really appreciated! 🙂

  30. natuurfreak says:

    Uitstekend geschreven en mooie foto’s

  31. May not get through all of this, but enjoyed this version of Sinbad and the attributes of the heart. Will bookmark for a rainy day of reading. Cheers —

  32. Saera says:

    Ah, I love these tales, always have, somehow they speak to my soul, as well as my heart. Thank you for presenting these for all to read and share.

  33. Gypsy Bev says:

    Now I wonder if a modern day book and movie also has some spiritual truths hidden within – Harry Potter. There is much symbolism throughout if you look carefully. These are all interesting tales, but I, too, wish you had split them up into smaller segments. Enjoy your line of thought.

    • theburningheart says:

      I agree, sometimes I get carried away writing and try to include as much information as possible, in the future would try to be as brief as it is needed.
      About Harry Potter I do not know, never read it, however I understand the author deals with Magical themes, and in Magic everything its possible, thank you for your comment! 🙂

  34. NadineMay says:

    What a great post. thanks for sharing.

  35. edbriant says:

    I’m a big fan of the 1001 Nights, although I’ve only really read the tales as a kind of digest that separated out some of the tales. I once tried to read the whole thing, but I kind of got lost in the tangle of interlocking tales.

  36. Alaaddin says:

    The Tale Of King Shahryar And Of His Brother …The girl then drawing from her pocket a little bag, she took from it a necklace of five hundred and seventy seal-rings ; ‘Know you what these are ?’ And they answered :;We do not know .’ Then she said : ‘The givers of these seal – rings have all coupled with me on the unwitting horns of this Ifrit. So now, O brothers , give me yours !’ Then they gave her their seal-rings , taking them off their hands .

    My question here please , does any one know what is the real hidden or esoteric meaning of the number 570 in this story ? it is something has been puzzling me for years ? and I hope some one can help me .

    Regards
    Alaaddin

    • theburningheart says:

      Well, first you have to observe that the secret number you are looking for it’s not 570 but 572 since she took two additional rings!

      5 – Five is the third letter that is the sign and Ghimel
      Existential and with it any notion of magnitude increase and; that’s life
      chain and expansive qualities, which begins thus: 3
      (power), 4 (isotropic act and manifestation), 5 (anisotropic existence and
      existential) cycle. The operator always appears five to characterize the Soul
      Universal.
      29 times 5 is equal to 145 (whose secret value is 10,585 or esoterically
      Baereschith word).
      Ghimel is the sign of organic life and number five (with 13 and 14
      sephirotic. The square of 5 encourages the Ain-Soph and the cube of 5 encourages
      “Kether”. It is the passage (the square cubed) of the Unknowable
      Manifested.
      According to Sefer Yetzirah, he was created with Jupiter, Sunday and eye
      law. (See drawing on the psychological purpose II).
      The word Taw-Mem-Shin expressed a movement of contraction and
      apprehension, as the five fingers catching a thing. Indica,
      therefore expressly the quality of Understanding.
      Ghimel, still symbolizes the feminine and maternal deflowered. offers
      image of a channel; It is also the sign of maternal involvement and
      emblem of all the ideas that result from bodily organs or
      his actions.

      72 – SEVENTY-TWO, and the principle relates directly to
      Heptacontaduagrammatón, symbolizing the divine name.
      Characterized by the letter “TZADE” which is considered to have a
      ideographic value act of intercourse by fulguration is the final sign and terminal,
      relating to all ideas cleavage term solution and
      objective. Located at the beginning of words, this 18th. letter indicates the
      movement that leads to the term, which is the sign; the end of the
      words, this marks the same term to which he was lying.

      However you could extract more knowledge if you use the formula to obtain the secret value of numbers

      The simplified formula is: V.S.N. equal to : Nx(N+1)/2

      Hope this can be of help to your quest 🙂

      • Alaaddin says:

        Thank you for your very illuminating answer , which I find very interesting. However, I personally do not feel that this number in the Arabian nights came from the Kabbalah , but more from the Hindu sacred books such as the Vedas or Upanishads.

        Of course it could have an astronomical meaning , since the Arabs , Persians & Indians were very knowledgeable in Astronomy at that time .

        Unfortunately my search has to continue …and hopefully one day I can find the true answer.

        Once again … Thank you
        Regards
        Aladdin

  37. theburningheart says:

    As I mentioned at the top of the page the 1001 nights it’s a collection of many different stories from diverse sources and places from North Africa, the middle East, Persia, India and South Asia.
    Muslims and Jews further possess mystical customs — Islamic Sufism and Jewish Kabbalah — that are so close to one another that the presumption of mutual influence is inescapable. Yet the transmission of these spiritual doctrines and practices between them is still historically mysterious. At certain points, there is evidence for direct influence of Sufism on Jewish spirituality. Elsewhere, the path between the two is challenging to discern.
    No doubt in the Vedas and Upanishads must be a rich source of numerology, but it is a system I am not yet familiar with it. I shared with you what I know about it.

    Blessings in your search! 🙂

  38. Dorianna says:

    This is an amazing post. Like your spiritual leader, I have always enjoyed the mentioned movies. Getting a grasp on their origin is nice. I have to be honest, however, I had to skim many parts rather than thoroughly read since the article was so lengthly. This would have been really great broken down into a series of posts. Great information though.

    • theburningheart says:

      Yes, I am aware by comments the post it’s too long, I am trying to write shorter articles.
      Thank you for your comment! 🙂

  39. So interesting. I’ll have to explore this further – lots here to ponder. I’ve been wondering lately about old stories and how many of them may be revealing something much deeper than what appears on the surface. Thank you, Debra

  40. Every time I come back to read your outstanding post, I read something new! I sam “Aladdin’s Wonderful Lamp”, and was fascinated when I was a child. Moreover, I came into contact with the Sassanid empire when I was in Usbekistan. Thank you very much. Best regards Martina

    • theburningheart says:

      It’s there such a place where your wandering feet have not trodden?
      I guess it will be easier for you to tell me where you haven’t been there!
      Thank you for your comment Martina, best regards! 🙂

  41. Alaaddin says:

    Please allow me to add one of Rumi’s stories to your wonderful post .. I hope you do not mind.
    ———————————————————————————————–

    The Chinese and the Greeks
    were arguing as to who were the better artists.
    The King said,
    “We’ll settle this matter with a debate.”
    The Chinese began talking,
    but the Greeks wouldn’t say anything.
    They left.
    The Chinese suggested then
    that they each be given a room to work on
    with their artistry, two rooms facing each other
    and divided by a curtain.
    The Chinese asked the King
    for a hundred colors, all the variations,
    and each morning they came to where
    the dyes were kept and took them all.
    The Greeks took no colors.
    “They’re not part of our work,”
    They went to their room
    and began cleaning and polishing the walls. All day
    every day they made those walls as pure and clear
    as an open sky.
    There is a way that leads from all-colors
    to colorlessness. Know that the magnificent variety
    of the clouds and the weather comes from
    the total simplicity of the sun and the moon.
    The Chinese finished, and they were so happy.
    They beat the drums in the joy of completion.
    The King entered their room,
    astonished by the gorgeous color and detail.
    The Greeks then pulled the curtain dividing the rooms.
    The Chinese figures and images shimmeringly reflected
    on the clear Greek walls. They lived there,
    even more beautifully, and always
    changing in the light.
    The Greek art is the Sufi way.
    They don’t study books of philosophical thought.
    They make their loving clearer and clearer.
    No wanting, no anger. In that purity
    they receive and reflect the images of every moment,
    from here, from the stars, from the void.
    They take them in
    as though they were seeing
    with the Lighted Clarity
    that sees them.

    ===========================================================

    Rumi’s story from the Mathnawi book of the Chinese and Greek artists has little to do with China or with Greece; instead, Rumi uses these characters in the story to create a kind of ideal opposition between material splendor (the gorgeous colors used by the Chinese painters) and spiritual reflection (the style of the Greek artists). The image of the mirror comes up again and again in Rumi’s poetry. In another poem he says: “Between the mirror and the heart is this single difference: the heart conceals secrets, while the mirror does not”

  42. I enjoyed this a LOT and see much here I am curious to explore further. in lak’ech, Debra

    • theburningheart says:

      Thank you, if you are interested in the subject you may enjoy also my post : EROS SUBLIMATED, THE MUNDUS IMAGINALIS OF DANTE’S DIVINE COMEDY, AND IBN ARABI’S TARJUMAN AL-ASHWAQ
      Posted on April 24, 2013

      Thank you for your comment, and interest! 🙂

      • Alaaddin says:

        Speaking of Ibn Arabi , please allow me to share this short clip with you and your subscribers … I hope you do not mind

  43. sherazade says:

    Grazie! Questa volta ho goduto della tua scrittura che parla di ..Sherazade!
    Il mio libro favorito che molti racchiudono in pochi racconti conosciuti.
    Grazie!
    Sherazade

  44. jan says:

    Fascinating – and the graphics are wonderful.

  45. per la traaduzione mi ha aiutato Google e per quel poco che ho capito è interressante

    • theburningheart says:

      Non ti preoccupare, faccio lo stesso di leggere altre lingue, grazie per la visita, e il commento! 🙂

  46. Eileen says:

    I have read these books more than once. Each time with clearer understanding of the parables presented within them. Your extensive writings here have shed much light to the ‘understanding’ of meaning. I am intrigued to read them again. Currently, I am reading the words of Gilgamesh, as I do love poetry and stories of antiquity, and I am interested in the history of the Sumerian people. It will take me much time to get through it. Good thing my desire to do so is great. It is difficult reading.

    • theburningheart says:

      Yes, Gilgamesh an Epic hero to my liking!
      If you scroll to the side of my post you could find the Post of July 2013, DREAMS AND MYTHS, CROSSING THE WATERS OF KNOWLEDGE, and also the post of September 2015, ONEIROMANCY DREAM INTERPRETATION, in both posts I talk about Gilgamesh, and in November 2011 about the Sumerian God Enki on my post: DREAMS, VISIONS, SYMBOLS OF THE THEOPHANYC IMAGE WITHIN.

      Thank you very much, for your comments, and your kindness on visiting my blog! 🙂

  47. crimsonprose says:

    Interesting post, well researched. I particularly like the artwork you’ve found to illustrate it.

  48. mydailey says:

    1001 nights (Romanian translation) was one of my favorite books when I was a teenager. It also made me feel confused as I was raised to think sex was bad and I wanted to suppress what was happening to me while reading some of the stories. The stories were written really well though, so easy to follow.

    • theburningheart says:

      Yes, our views of sex to be sinful, instead of Sacred. In all honesty never thought this post to be so popular, by far the most popular, and commented in my opinion not my best, but the popularity spring from the wonderful tales of the book no doubt.

      Thank you for your comment I enjoyed your talk at Buddha at the Gas pump. 🙂

  49. oldpoet56 says:

    Great article, thank you for taking of your time to post it for the rest of us to read.

  50. I used to read 1001 Nights in Chinese when I was a kid. Then later on watched movies in US. Thank you for liking my post Mystic Night. Perhaps the title was influenced by the 1001 Nights. Thank you for your post. It’s an interesting read.

  51. Peter Klopp says:

    Thank for an inspiring post that motivates me to go back to the Arabian Nights and reread the book with your post as a guide towards better understanding, which goes beyond the basic level of children’s literature!

  52. Have you a translation/transliteration for “Hemasas Nepo”?

    • theburningheart says:

      Well now I am founding that previous to Galland there was no other version found.The phrase first appears in writing in Antoine Galland’s Les Mille et une nuits (1704–1717) as Sésame, ouvre-toi (English, “Sesame, open!”).No earlier oral or written version of the story is known in any language.
      Galland’s phrase has been variously translated from the French into English as “Sesame, Open “Open, Sesame” and “Open, O Simsim”.
      It was four years ago I wrote this piece and do not remember where I found the Hemasas Nepo.
      So Hemasas Nepo is redundant, as to what it means the only reference I could find was in Gujurati, but they do not explain what the term means.

      Thank you for visiting my blog, and commenting! 🙂

  53. octavpelin says:

    EXCELLENT ,YOUR BLOG AND YOUR ARTICLES OF HISTORY AND STORIES OF THE GREATEST CIVILISATION OF WORLD,THANK U!

  54. I am getting more and more aware that our long voyages we undertake nowadays do not necessarily take away our blindness, but that inner wanderings may very well take us to the light! I thank you very much for your very educating post, which made me also remember films such as Aladdin und die Wunderlampe. You know, that I need more time to read well what you have offere us! All the best Martina

  55. theburningheart says:

    Thank you Martina! 🙂

  56. A well-written, interesting post.

    • theburningheart says:

      Thank you, everybody seems to like this post, I get almost daily ten, to twelve hits average, I guess it’s the popularity of the Thousand and One tales around the World. 🙂

  57. Quite a wonderful post! So interesting and informative. The illustrations are lovely, but no match for the beautiful imagery in the stories themselves.

  58. bernard25 says:

    Bonjour ou Bonsoir TRES JOLI FILM ALIBABA LES 40 VOLEURS ET ALADIN

    Quand je suis de passage sur ton blog

    Je le regarde et j’aperçois une grande lumière

    Je me dis que sur celui-ci, j’ai une personne

    avec de la gentillesse dans le cœur

    Cette amitié est pour moi un paysage

    Où on y viens qui efface les moindres petits nuages

    L’amitié ce n’est pas un feu de bois, loin de là

    C’est de partager ensemble

    Des moments intenses de toute beauté

    Merci à toi, d’être là

    C’est un pur bonheur rempli de douceur

    Passe une belle journée ou une belle soirée

    Bisous , Bernard

    • theburningheart says:

      It’s in the little details we know people, and by it I can tell you are a gentle, poetic soul, thank you for your friendship, we cherish it. 🙂

  59. Marko says:

    Wspaniały post.
    Pozdrawiam.

  60. Outstanding work. The research must have been exhausting. You write extremely well and your organisation is brilliant. A comment above made me ponder as I too write rather lengthy posts.
    I wonder if this could have been presented in 2-4 installments.
    Just a thought. Certainly not a negative criticism.
    Your work is strong and meaningful.

    • theburningheart says:

      Yes, you are right, it’s a lot of work, and yes i could have made shorter pieces, but when we write we are possessed by the Daemon of inspiration, and many times works have a life of their own.
      Thank you for your words, and appreciation! 🙂

      • Gypsy Bev says:

        I agree that your work is outstanding. I often don’t have time to read such a long post. Unfortunately, most people have an attention span of about 500 words. But I do understand as a writer that sometimes it is impossible to stop.

      • theburningheart says:

        First let me apologize for my lateness in answering you, I receive on my email notifications when somebody comments, but do not remember seeing yours, until coming to the post now, to answer some other comment.
        I try now to make post smaller, but sometimes as you say it’s like any other work of Art, you may never be happy leaving it alone, and say it’s finish, I am done!
        Thank you for your comment! 🙂

  61. sherazade says:

    Have lunch together!
    sherazade

  62. sherazade says:

    well.. not so many 🙂

  63. I read most of this post yesterday. Amazing work! I will try to come back later to finish it. I’ll also suggest something which someone offered in a comment above. This is an incredible amount of material for reading on the web. It’s truly wonderful, but… several installments would certainly have made this easier to consume.
    Thanks again!
    I will DEFINITELY try to come back.

    • theburningheart says:

      Thank you, I am aware of it.
      We are pleased you enjoyed it, and you are welcome to come here, this is no doubt my most popular blog post, but I also have many others, which I believe will be interesting also. 🙂

  64. Skilbey says:

    Firstly, thank you so much for visiting my site. It is much appreciated!
    And wow! this is an outstanding post. I have read some -not all -though plan to return. It is so informative and the passion in sharing the wealth of information you have comes through. So glad I stopped by! 🙂

  65. JC says:

    Thanks for your visit to my site. I love the post and your very interesting blog. I will definitely visit again.

  66. Forrest Pasky says:

    That was extremely interesting. Thank you for writing this piece.

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