At the time of Rumi/Molana/Molavi/Jalaledin Mohammad Balkhi and many tens of centuries before it and centuries after, there was no country called Afghanistan (how could he be an Afghani when Afghanistan didn't exist). I fully understand this is besides the message he conveys in his books, however from a scholarly point of view it would be appropriate to identify his country appropriately. Dari and Persian are the same language (two names for the same language), my friend Dari is short for Darbari, the language of Iran (Persia).

"Light a fire of love within your soul," Rumi tells us, "burn up these thoughts and words from head to toe" (p. 400). In his impressive, 686-page scholarly study of Jalal al-Din Rumi, Persian scholar Franklin Lewis illuminates the man behind the thirteenth century mystic poet and preacher. Through his meticulous research, Lewis, a professor at Emory University in Atlanta, offers us "a glimpse" into Rumi's life, as well as new insights into Rumi's teachings, widely-popular poetry, and modern influence.

"Three short phrases tell the story of my life," Rumi said, "I was raw, I got cooked, I burned" (p. 404). Many of the biographical details of Rumi's life remain unknown. ""Most of what we know about Rumi," Lewis writes, "comes to us clouded by a heavy mist of myth and legend" (p. 272). We follow Rumi from his birth to an Islamic preacher in September, 1207 (p. 272) to his death on December 17, 1273 (p. 276). Along the way, Lewis reveals that his subject married at a young age, about seventeen (p. 320), fathered two children, pursued legal and religious studies in Aleppo and Damascus (p. 273), became a lawyer or professor of law (pp. 123, 274), married again (after his first wife died) and fathered at least two more children (p. 320) before his death. Lewis also examines Rumi's relationship with Shams al-Din Tabrizi, the encounter that transformed Rumi's spirituality; "he became more ecstatic in his worship, expressing his love for God not only in a careful attitude of self-renunciation and control, but also through the joy of poetry, music and meditative dance" (p. 274). Rumi and Shams became "Sufi Bohemians," tasting life for themselves. Their path involved "disciplining and training one's soul, watching over one's heart and concentrating the mind on God" (p. 34). Rumi tells us that "the law of religion is like a candle that shows us the way; without that candle we cannot even set foot on the spiritual path. Once the way is lit with the light of the law, the wayfarer begins his spiritual quest" (p. 37). When Shams disappeared mysteriously, we witness Rumi's "frenetic quest to recover the vision of this spiritual guide turned inward" to the point where Rumi discovers Shams "within himself" (p. 275). Inspired by this remarkable relationship, Rumi composed more than 60,000 lines of verse (p. 314). Lewis includes a sampling of fifty Rumi poems in his book.

Lewis tells us that his book should be considered a starting point, at best, for understanding Rumi. Although it should not be considered "the final and definitive biography of Rumi," Lewis writes, it is "intended, then, as a kind of Rumi bible, a manual for anyone interested in the life, poetry, teachings and influence of Jalal al-Din Rumi, who has been called the greatest poet of mankind. The whirling dervishes plant one foot on the floor with their toes fixed around a wooden peg and turn in Rumi's memory. In like manner, I hope this book will help ground all lovers of Rumi as they circle, moth-like, around the flame of his works" (pp. 8-9).

G. Merritt

Rumi's works are valuable as social science in their reference to psychological development (the journey of soul). In order to understand Rumi, one must take a classical hermeneutical stance to uncover his intended meanings. This can only be done well if one understands Rumi himself. Franklin Lewis' text is now the greatest aid in so doing: there is no other extant text that gives such a thorough and accurate portrait of Rumi. It offers in-depth description and analysis of his antecedents, as well as the 13th century contemporary influences on his own psychological development. Other than Rumi's works themselves, no other book has been written that allows such insight into who he really was. Professor Lewis has written a work that is an invaluable aid in hermeneutically understanding Rumi, and in providing a richness of context through which one can better decode Rumi's own meaning-making.

this book was terribly boring, but it had this one great example in it about how people treat someone when they just find out about their stigma. they made up an example of someone having a quiggle. People won't know what to say so they ask totally inappropriate questions like "how do you bathe with that quiggle?" and then they try to related it to their own life so it wont seem like they're making a big deal out of it, hence "my uncle had a quiggle!" it's totally true and it was hecka funny. my friends and i wandered around asking each other inapproprate questions about each other's quiggles for a month. i wanted to make a T-shirt that said "embrace your inner quiggle!"

I was first given this book by a blind judge who thought I needed to understand the concepts within prior to commencing psychotherapy. I have since used it in many papers to discuss issues of disability, sexual orientation, and addiction. The concepts also resonate with clients.

In Stigma, Goffman classifies two different types of persons. the discredited and the discreditable. The Discredited are those whose stigma is known by the "normals," and the Discreditable are those whose stigma is not yet know but rather balancing in a precarious situation. The discredited are concerned with "managing tension"; that which is brought about by the stigma.Conversely, the discreditable are concerned with "managing information" as to not let others know of his/her stigma. It is through this framework that Goffman provides a detailed look into the lives of those who have been burden to posses a stigma. An insightful read for "normals" and most importantly for the stigmatized.