By Farzad Khalvati, Doug Marman
As the most famous Sufi mystic of all times, Rumi’s poetry and writings have been the source of inspiration for some, and a source of confusion for others. While some scholars and Sufi enthusiasts find deep and meaningful teachings behind his writings (Chittick, 2005), there have been debates among academic scholars who suggest that Rumi’s writings are entirely random and lack any organizational structure (Palmer, 2015). The lack of solid causality and linearity in the construction of Rumi’s writings, such as Masnavi and Discourses (Fihi-Ma-Fihi), have made them notoriously difficult to understand (Arberry, 1995). This might have contributed to an impression that most of Rumi’s work can only be seen as a linguistic artwork and not a foundation for a teaching.
The psychology of learning has mainly focused on linear or analytical thinking where we clearly differentiate between thoughts, understanding, and learning of a subject matter (Sperry, 1952). This gives the impression that learning occurs linearly and hence, it can only digest writings that are presented linearly with strong causal relationships between the consequent elements.