Search Poetry

(Masnavi Book 4: 50) The spiritual vision in which all the senses become one

Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its denial its ignorance.

Thy perception is the measure of your vision of the world: your impure senses are the veil (which prevents you from having sight) of the pure (holy men).

2385. Wash your senses for a while with the water of clairvoyance: know that the garment- washing of the Sús is like this.
When you have become purified, the spirit of the pure ones will tear off the veil and attach itself to you.
If the whole world be (filled with) light and (radiant) forms, (only) the eye would be aware of
that loveliness.
(Suppose) you have shut the eye and art bringing forward the ear that you mayst show unto it the locks and face of an adorable beauty,
The ear will say,I do not attend to the (visible) form: if the form utter a cry, I will hearken.

2390. I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.”
(And if you say), “Hey, nose, come and see this beauteous one, the nose is not fit for this purpose.
If there be any musk or rose-water, I will smell it: this is my art and science and knowledge. How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task
that which cannot be done.
Again, the crooked (perverted) sense has naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as you wilt (it matters not).

2395. Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion).
You who art a Pharaoh art wholly deceit and hypocrisy: (hence) you knowest no difference between me and yourself.
Do not regard (judge of) me from yourself, O false-playing man, that you mayst not see the single as double.
Regard (judge of) me from me (with my eyes) for one moment, that you mayst behold a spacious region beyond (phenomenal) existence,
And mayst be delivered from straitness and dishonour and renown (good and evil repute) and
behold love within love, and peace (be with thee)!

2400. Then, when you have been delivered from the body, you wilt know that ear and nose can become eye.
That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.
Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.
Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.
The genie and the demon see the like, and there is no fat in the sight-organ of either.

2405. In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship.
Adam is of earth, (but) how does he resemble earth? The genie is of fire without any
participation (of the other elements);
(But) the genie is not similar (in form) to fire, though when you considerest (you wilt acknowledge that) it is his origin.
The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.
The relation of these derivatives to the originals is ineffable, although He connected them.

2410. Since man is born of dust, where is the relation between this son and his father? If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?
If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?
How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?
If the fire of Nimrod has no eye, how is a taking pains (to show respect) towards Abraham

2415. If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites?

If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?
If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?
If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?
If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?

2420. O intellect, unfold your wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking.
At the Resurrection how should this earth give testimonies concerning good and evil without
having seen?
For she will relate her experiences and informations: the earth will reveal her secrets to us. “This sending of me (as a prophet) to you, O prince, is a clear evidence that the Sender was aware
That such a medicine as this is suitable to such a desperate malady, for the purpose of success
(in curing it).

2425. Heretofore you hadst seen visions (warning thee) that God would choose me out (to go to thee),
(And that) I, having taken the rod and the Light in my hand, would break your insolent horn. On this account the Lord of the Judgement was showing unto you terrible visions of diverse
Suitable to your evil conscience and your inordinate disobedience, that you might’st know that He knows what is proper for thee;
That you mightst know that He is wise and omniscient and the healer of irremediable maladies.

2430. Through false interpretations you wert made blind and deaf to those (visions), saying,
This is caused by heavy slumber’;
And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
He (the physician) said, Far be it from your empire and kingship that anxiety should enter into thy
When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
(He said this) because he perceived that you art not one that desires good counsel, and that you art violent and blood-drinking and not of lowly nature.

2435. Kings shed blood for righteousness' sake, but their mercy is greater than their severity. The king must have the nature of the Lord: His mercy has precedence over His wrath.
Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
You hadst made your breast a house for the Devil, you hadst made hatred a qibla (object on which your mind was bent).

2440. Many are the hearts which your sharp horn has wounded: lo, my rod has broken your froward horn.

No comments:

Post a comment