Sohrab Poat

Debate How does Sohrab perceive religion and spirituality? Does he mock religion or is there deeper spiritual meaning? What is his message to you?

Biography • Born in 1928 (1307), Kashan, Iran

Biography • Primary education in Kashan • Khayam Primary School and Pahlavi High school

• 1943 moved to Tehran to attend “Introductory College” - Daneshsaraye Moghadamati – • Sohrab returned to Kashan in 1945, upon graduation from college

Sohrab’s Life • 1946 first job in the “ Office of Education and Culture,” Kashan • His first collection of poems in 26 pages – “By the Grass or the Cemetery of Love” “‫“ در كنار چمن يا آرامگاه عشق‬

• Sohrab never talked about this collection later during his life • Sohrab resigned from his work a year later

Leaving Kashan • Joined the Faculty of Fine Arts, University of Tehran • 1951 published “the Death of Colour” or “‫“ مرگ رنگ‬ • Parts of this book were later re-published in another collection: “Eight Books” ،‫جهان آسوده خوابيده است‬ ‫ هر بانگ‬،‫فروبسته است وحشت در به روي هر تكان‬ ‫چنان كه من به روي خويش‬

Poetry and Painting • as a subjective artist, was always alternating between poetry and painting to an extent that his poems were similar to painting and his paintings similar to poetry • Both, in his poems as well as paintings, Sepehri looked towards nature, illustrating it in one word or in one line without entering into details • Experts in poetry believe that he was deeply influenced by Nima Yushij, the founder of neoteric poetry in Iran

‫‪Poetry and Painting‬‬ ‫آسمان‪ ،‬آبي‌تر •‬

‫آب آبي‌تر‬ ‫من در ايوانم‪ ،‬رعنا سر حوض‬ ‫رخت مي‌شويد رعنا‬ ‫برگ‌ها مي‌ريزد‬ ‫مادرم صبحي مي‌گفت‪ :‬موسم دلگيري است‬ ‫من به او گفتم‪ :‬زندگاني سيبي است‪ ،‬گاز بايد زد با‬ ‫پوست‬ ‫زن همسايه در پنجره‌اش‪ ،‬تور مي‌بافد‪ ،‬مي‌خواند‬ ‫من "ودا" مي‌خوانم‪ ،‬گاهي نيز‬ ‫طرح مي‌ريزم سنگي‪ ،‬مرغي‪ ،‬ابري‬ ‫آفتابي يكدست‬ ‫سارها آمده‌اند‬ ‫تازه لدن‌ها پيدا شده‌اند‬ ‫من اناري را‪ ،‬مي‌كنم دانه‪ ،‬به دل مي‌گويم‬ ‫خوب بود اين مردم‪ ،‬دانه‌هاي دلشان پيدا بود‬ ‫مي‌پرد در چشمم آب انار‪ :‬اشك مي‌ريزم‬ ‫مادرم مي‌خندد‬ ‫رعنا هم‬

Painting • with a brush that can

be defined as extemporary painting, he painted scenery, desert views, gardens, valleys, water eroded mountain creeks, rocks, geometrical designs, squares and tree trunks

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• 1955: Translated Japanese verses and

published in "Sokhan" (Speech) magazine • 1957: Traveled to Europe via land, Paris and London • Paris Fine Arts School: Field of

Lithography

• 1958: First Tehran exhibition • Two months travel; Rome, Paris, Venice (Exhibition) • Returned to Iran; Commenced with “Ministry of Agriculture"

Exhibitions and Travels • 1960: Second Exhibition in Tehran; First Prize of Fine Arts; Traveled to Tokyo to learn inlay; he visited cities and art centers of Japan

Travel and Work • 1961:He visited Agra (Taj-Mahal) in India, on his return to Iran Individual Exhibition, Abbasi Hall, Tehran • Published collection of poems "Sun's Load“ –Avar e Aftab• Started Teaching in "Decorative Arts School", Tehran • Published collection of poems "Sorrow's East“- Shargh e Andooh-

‫‪Shargh e Andooh‬‬

‫‪Avar e Aftab‬‬

‫مي تراويد آفتاب از بوته ها •‬

‫ديدمش در دشت هاي نم زده‬ ‫مست اندوه تماشا ‪ ،‬يار باد‬ ‫مويش افشان ‪ ،‬گونه اش شبنم‬ ‫زده‪.‬‬ ‫لله اي ديديم ‪ -‬لبخندي به دشت‪-‬‬ ‫پرتويي در آب روشن ريخته‬ ‫او صدا را در شيار باد ريخت‬ ‫"جلوه اش با بوي خنك آميخته"‬ ‫رود‪ ،‬تابان بود و او موج صدا‬ ‫خيره شد چشمان ما در رود وهم‬ ‫پرده روشن بود ‪ ،‬او تاريك خواند‬ ‫"طرح ها در دست دارد دود وهم"‬ ‫چشم من بر پيكرش افتاد ‪ ،‬گفت‬ ‫"آفت پژمردگي نزديك او"‬ ‫دشت‪ :‬درياي تپش‪ ،‬آهنگ ‪ ،‬نور‬ ‫‪.‬سايه مي زد خنده تاريك او‬ ‫غبار لبخند‬

‫چه گذشت ؟ •‬

‫زنبوري پر زد‬ ‫در پهنه‬ ‫وهم‪ .‬اين سو ‪ ،‬آن سو‪ ،‬جوياي‬ ‫گلي‬ ‫جوياي گلي ‪ ،‬آري ‪ ،‬بي ساقه گلي‬ ‫در پهنه خواب ‪ ،‬نوشابه آن‬ ‫اندوه‪ .‬اندوه نگاه‪ :‬بيداري چشم‪،‬‬ ‫بي برگي دست‬ ‫ني‪ .‬سبدي مي كن‪ ،‬سفري در باغ‬ ‫باز آمده ام بسيار‪ ،‬و ره آوردم‪:‬‬ ‫تيناب تهي‬ ‫سفري ديگر‪ ،‬اي دوست‪ ،‬و به‬ ‫باغي ديگر‬ ‫بدرود‬ ‫بدرود‪ ،‬و به همراهت نيروي‬ ‫هراس‬

‫روانه •‬ ‫•‬

Travels and Exhibitions

• March 1962: Sohrab resigned from all his governmental positions • Held individual exhibitions in Farhang Hall, Tehran • 1963: Individual exhibition in “Golestan Film Studio,” Tehran • “Iran Contemporary Art” group exhibition in Sao Paolo, Brazil • Group exhibitions in “Saba” and “Niala” galaries, Tehran

Travels and Exhibitions • 1965: Sohrab’s individual and group exhibitions continue in Tehran • "Water's Foot Voice" – Sedaye Paye AbPoem was published in Arash Magazine • Sohrab traveled to London, Munich and Back to Tehran

‫‪• 1966: Traveled to France, Spain,‬‬

‫‪Netherlands, Italy, Austria and‬‬ ‫‪retuned to Tehran‬‬ ‫"‪• Individual exhibition in "Seihoun‬‬ ‫‪gallery, Tehran‬‬ ‫"‪• Collection of poems "Green Volume‬‬ ‫‪– Hajm e Sabz‬‬‫آب را گل نكنيم‬ ‫در فرودست انگار‪ ،‬كفتري مي‌خورد آب‬ ‫يا كه در بيشه دور‪ ،‬سيره‌يي پر مي‌شويد‬ ‫يا در آبادي‪ ،‬كوزه‌يي پر مي‌گردد‬ ‫آب را گل نكنيم‬ ‫شايد اين آب روان‪ ،‬مي‌رود پاي سپيداري‪ ،‬تا فرو شويد اندوه دلي‬ ‫دست درويشي شايد‪ ،‬نان خشكيده فرو برده در آب‬

• Until 1970 Sohrab held different

exhibitions in different cities and countries • In the last years of his life Sohrab twice travelled to the US and held exhebitions in Boston • He travelled to France, Egypt and greece • More than any where else he held exhibitions in the Seihoun gallery

The Last Collection • In 1977 Sohrab published his final

collection of poems: “Eight books” Hasht Ketab – • Hasht Ketab was the collection of all his published poems in one collectiom

Style • Nima Yushij introduced modernism in

Persian poetry • New Poetry- modern style of poetry. It has a harmonious cadence and an underlying theme, but does not follow the strict rules regarding rhyme and the number of syllables. • Some regarded themselves as the followers of Nima Youshij, but many, though inspired by his innovations tried to find an independent path such as Sohrab Sepehri

Metaphors and Nature I am a Moslem My Mecca is a rose My mosque is a spring, my prayer stone the light. Fields make my prayer rug. I make ablution with the heartbeat of the windows. Moonlight flows through my prayers, the spectrum too. Rocks show through my prayers Every particle of my prayer is crystalline.

• Rose is living and Mecca is

• • •

-

•

always alive because there always people there and even if not there are Muslims always praying toward it (qibla) Spring- water source of life, cannot live without water, cannot live without God Fields- connect with nature Natural sound cleanses him=the wind blow and the air embracing the window makes noises like a heartbeat Connected with his prayersone with his prayers: crystalline- molecules are tightly bonded

Complex- Read between the lines

• Deeper meaning – many layers waiting to

be uncovered • Similar to Classical poetry • Personalized poetry- meaning is for one to uncover, gives meaning to the one uncovering truth for themselves • Juxtaposition- a juxtaposition occurs when two images that are otherwise not commonly brought together appear side by side or structurally close together, thereby forcing the reader to stop and reconsider the meaning of the text through the contrasting images, ideas, motifs, etc. • Read between the lines

Abstract Symbolism • Technique of using metaphors and

symbolism still popular just like classical poetry • Due to his experience with the colours and lines of stylized paintings gave a visual dimension to some of his poems, making them musical pictures.

I peel a pomegranate and say to myself; Weren't it good if one could see, the seeds of people hearts ; Tears come when the juice splashes in my eyes

A swan is suddenly startled from rest. She cleans her white wings from dust of the nile. Toghether with the delicate dance of the reed bed. The lagoon opens her wet eyes white.

Apolitical • Unlike Nima Yushij, Sohrab’s poems are apolitical • Themes in poetry did not relate to politics • Poetry did convey a message • Message: simplicity in life

Spirituality • The most notable feature in his

poetry and paintings is mysticism, a blend of Sufism, Zen-Buddhism and Zoroastrianism, through which the poet invites people to turn away form evil ways, regaining the innocence of a child in nature. • For example: refers to Veda, Tanana ya hu (portion of a Sufi chant. The ya hu means O God), and Buddha.

Outward to Inward • Take a journey inside one’s inner self • The journey deep inside our soul is facilitated by our connection and oneness with natural force (nature) • Harmony with Earth means harmony and peace within ourselves

• The Night of Good Solitude • Season’s loudest branch can hear the moon= meaning that • • • • • • •

everything is so silent that the ‘loudest branch’ is silent enough to hear something so distant – Example of juxtaposition Complete silence Door- opening the door inside to yourself Lantern- light of knowledge Asking you to make a journey inside Time will sit down by you= Time is eternal and constant Gaze= nature, love nature and be in unison with your surroundings to be in harmony with oneself Solitude

• The pilgrim’s glance fell

over the table “What pretty apples! Life thirsts for solitude.” And the host asked “What is beauty?” - “Beauty means the loveenchanted definition of images And love, only love It acquaints you with the warmth of an apple And love, only love Carried me to the width of sorrow of lives It took me to the possibility of flight - Did it take to the balsam of grief”? - The pure sound of elixir supplies the drink …

• ‫نگاه مرد مسافر به روي زمين‬

‫افتاد‬ ‫چه سيب هاي قشنگي‬ ‫حيات نشئه تنهايي است‬ ‫و ميزبان پرسيد‬ ‫قشنگ يعني چه؟‬ ‫قشنگ يعني تعبير عاشقانه اشكال‬ ‫ تنها عشق‬، ‫و عشق‬ ‫ترا به گرمي يك سيب مي كند‬ ‫مانوس‬ ‫ تنها عشق‬، ‫و عشق‬ ‫مرا به وسعت اندوه زندگي ها برد‬ ‫مرا رساند به امكان يك پرنده‬ ‫شدن‬.

‫و نوشداري اندوه؟‬ ‫صداي خالص اكسير مي دهد اين‬ ‫نوش‬

Listen. The world’s most distant bird is singing. The night is fluent, seamless, open. Geraniums And the season’s loudest branch can hear the moon. The stairs- in front of the building. The door- lantern in hand, And the breeze- in wasteful profusion. Listen. The road calls to your steps from afar. Your eyes are not an ornament for darkness. Shake open you eyelids, slip on your shoes, and come. Come to a place where the moon’s feathers Will warn your fingertips And Time will sit down by you, sharing a mound of earth And psalms of the night will lure your body like a song. There is a wise man there who will tell you: “The fines thing

• ‫ دورترين مرغ جهان مي‬، ‫گوش كن‬ ‫خواند‬

‫ و باز‬، ‫ و يكدست‬،‫شب سليس است‬ ‫شمعداني ها‬ ‫ ماه را‬، ‫و صدادارترين شاخه فصل‬ ‫مي شنوند‬ ، ‫پلكان جلو ساختمان‬ ‫در فانوس به دست‬ ، ‫و در اسراف نسيم‬ ‫ جاده صدا مي زند از دور‬، ‫گوش كن‬ .‫قدم هاي ترا‬ .‫چشم تو زينت تاريكي نيست‬ ‫ و‬، ‫ كفش به پا كن‬، ‫پلك ها را بتكان‬ ‫بيا‬ ‫ كه پر ماه به انگشت‬، ‫و بيا تا جايي‬ ‫تو هشدار دهد‬ ‫و زمان روي كلوخي بنشيند با تو‬ ‫ مثل يك‬،‫و مزامير شب اندام ترا‬ ‫قطعه آواز به خود جذب كنند‬ ‫پارسايي است در آنجا كه ترا خواهد‬ : ‫گفت‬ ‫بهترين چيز رسيدن به نگاهي است‬ ‫كه از حادثه عشق تر است‬

The Traveler • In ‘The Traveler’, Sepehri like a real traveler makes his journey; a • •

• • • • • • • •

journey void of time and place in which the story of man is narrated. Journey= travelers quest for truth The traveler seems happy to have found out the enigmas of life and to have reached an understanding, yet he is sorrowful to see his smallness before the grandeur of the Creator and all this originates from the way he looks at the universe with so much love and enthusiasm Arrives in Babol Meets with his host. Discuss never ending sorrow of mankind over the beatuiful backdrop of Babol. The host then asks about the loneliness of the traveler and he tells him about the nature of love and wisdom. Traveler cannot sleep Sits on sofa and embarks on spiritual journey Left alone = begins his spiritual journey major part of this spiritual journey occurs between two ancient sites representing human civilization namely: Mesopotamia and Babylonian on one hand and India, Tibet, and the Himalayas

• Through this journey the traveler goes back •

•

to the beginnings years of civilization He first goes to Babylon and finds the east declining. Then he moves to India and the Himalayas and lets us know about Buddha’s teachings and Buddhist mysticism. he still believes one should always be traveling, that one should always pass by things and avoid remaining in the past.

Message • His message lives on • Enjoy life – the simplicity of life is

beautiful • Connect with the elements of the universe in order to connect with one’s self • Always remember where you come from, but live in the present

Stirrings of the Word for Life • Life means that a startling flew away What has made you sad? There are so many things to delight your heart. The sun for instance The baby born the day after tomorrow The dove the week after that Last night someone died And still wheat bread is delicious And still water pours down, and horses drink

Life is a pleasurable trend, It has wings as vast as death, It can leap as high as love, Life is not a thing to be forgotten by you and me on the shelf of our habits. • Life is a collection of simple and natural events • Perceive life in a simple fashion without any kind of preconceptions. • Cleanse our eyes and look at things differently so as to be able to find out that everything is in its proper place, and that nothing is really bad. And let’s not say night is wicked, And let’s not say glowworm is not aware of the garden’s insight. And let’s know that if there were no worm, life would be lacking for something, And if there were no death, our hands would be searching for something. • Sepehri’s view of death is like similar to classical Iranian mystics who believed life and death are indeed ONE. • He believes death is alive.

• Sohrab passed

away on April 20, 1979 - 1st Ordibehesht 59He passed away in Pars Hospital in Tehran, and is burried in Ardehal Kashan Sohrab was diagnosed with blood cancer

Sohrab’s message and memory lives on

Debate How does Sohrab perceive religion and spirituality? Does he mock religion or is there deeper spiritual meaning? What is his message to you?