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(Masnavi Book 3: 87) How each element in the Body is drawn to its original source, and the Soul likewise








How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).

Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust. You art my congener, you art more suited (to be) with me: it is better that you shouldst escape from that body and that moisture.”
It answers, “Yes; but I am fettered, although like you I am weary of separation.”
The waters seek the moisture of the body, saying, O moisture, come back to us from exile.”

4425. The aether is calling the heat of the body, saying, You art of fire: take the way to your origin.
There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
Disease comes to shatter the body, so that the elements may abandon each other.
These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
When it (death) has released their legs from one another, assuredly every bird-element flies
away.

4430. The pull between these originals and derivatives continually implants some pain in our bodies,
In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
(But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
And says, O parts, the term is not certainly known (to you): it is useless for you to take wing before the term.”
Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?

How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.

4435. It (the soul) says, O my base earthly parts, my exile is more bitter (than yours): I am celestial.
The desire of the body for green herbs and running water is because its origin is from those;
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul. The desire of the soul is for wisdom and the sciences; the desire of the body is for orchards and meadows and vines.

The desire of the soul is for ascent and exaltedness; the desire of the body is for gain and the means of procuring fodder.

4440. That exaltedness too has desire and love towards the soul: from this (fact) understand
(the meaning of) He loves them and they love (Him).
If I explain this, ’twill be endless: the Mathnawí will amount to eighty volumes.
The gist is that whenever any one seeks, the soul of the object sought by him is desiring him. (Whether it be) man, animal, plant, or mineral, every object of desire is in love with everything that is without (has not attained to) the object of desire.
Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);

4445. But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.
The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of
the Sadr-i Jahán.
The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and)
turned into compassion.

4450. But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:
His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from
(showing) this kindness.
The intellect is bewildered, wondering whether this one (the Sadr-i Jahán) attracted him (the lover), or whether the attraction came from that quarter (from the lover) to this side.
Abandon presumption, for you art ignorant of this. Close your lips: God best knoweth the secret. Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I
do?

4455. Who is he that is drawing you, O solicitous one? He who doth not allow you to utter this word.
You makest a hundred resolutions to journey (to a certain spot): He draweth you to some other place.
He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
The clever horse is well-paced because it knows that the rider is (mounted) on it.
He fixed your heart on a hundred passionate desires, disappointed you, and then broke your heart.

4460. Inasmuch as He broke the wings of that first intention (of yours), how was not the existence of the Wing-breaker perfectly established (in your mind)?
Since His ordainment snapped the cord of your contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?

(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non- annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.

In the course of events your resolutions and purposes now and then come right (are fulfilled),

In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?

4465. And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?
By their failures (to achieve success) the lovers are made aware of their Lord.
Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
(Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose
pleasure is fulfilled.
Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is
(their abasement in comparison with) the abasement of those who love (Him)?

4470. The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will.
The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
Come against your will is the toggle for the intelligent; come willingly is the spring-time of them that have lost their hearts.

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