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STORY XII. Joseph a‚Žd the Mirror. MEVLANA
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Jun 25, 2010 3:04 pm
1924 Views
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An old friend came to pay his respects to Joseph, and, after some remarks upon the bad behaviour of his brethren, Joseph asked him what present he had brought to show his respect. The friend replied that he had long considered what gift would be most suitable to offer, and at last had fixed upon a mirror, which he accordingly produced from his pocket and presented to Joseph, at the same time begging him to admire his own beauteous face in it.
Defect and Not-being the Mirror wherein
Absolute Perfect Being is reflected 1.
He drew forth a mirror from his side
A mirror is what Beauty busies itself with.
Since Not-being is tho mirror of Being,
If you are wise, choose Not-being (self-abnegation).
Being may be displayed in that Not-being,
Wealthy men show their liberality on the poor.
He who is an hungered is the clear mirror of bread,
The tinder is the mirror of the flint and steel.
Not-being and Defect, wherever they occur,
Are the mirrors of the Beauty of all beings.
Because Not-being is a clear filtered essence,
Wherein all these beings are infused.
When a garment is made by a good tailor,
'Tis an evidence of the tailor's art.
Logs of wood would not be duly shaped
Did not the carpenter plan outline and detail.
The leech skilled in setting bones goes
Where lies the patient with a broken leg.
If there were no sick and infirm,
How could the excellence of the leech's art be seen?
If vile base copper were not mingled,
How could the alchemist show his skill?
Defects are the mirrors of the attributes of Beauty,
The base is the mirror of the High and Glorious One,
Because one contrary shows forth its contrary, 2
As honey's sweetness is shown by vinegar's sourness.
Whoso recognizes and confesses his own defects
Is hastening in the way that leads to perfection!
But he advances not towards the Almighty
Who fancies himself to be perfect.
No sickness worse than fancying thyself perfect
Can infect thy soul, O arrogant misguided one!
Shed many tears of blood from eyes and heart,
That this self-satisfaction may be driven out.
The fault of Iblis lay in saying, "I am better than he," 3
And this same weakness lurks in the soul of all creatures.
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1. Compare the parallel passage in Gulshan i Raz, 1. 135, and the notes thereon.
2. Cp. "Religio Medici," Sect. 35: "Herein is divinity conformant unto philosophy, and not only generation founded on contrarieties, but also creation. God, being all things, is contrary unto nothing; out of which were made all things, and so nothing became something, and Omneity informed nullity into existence."
3. Koran vii. II.
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STORY VII. The Merchant and his Clever Parrot.Masnavi -MEVLANA
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Mar 20, 2010 9:52 am
4089 Views
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There was a certain merchant who kept a parrot in a cage. Being about to travel to Hindustan on business, he asked the parrot if he had any message to send to his kinsmen in that country, and the parrot desired him to tell them that he was kept confined in a cage. The merchant promised to deliver this message, and on reaching Hindustan, duly delivered it to the first flock of parrots he saw. On hearing it one of them at once fell down dead. The merchant was annoyed with his own parrot for having sent such a fatal message, and on his return home sharply rebuked his parrot for doing so. But the parrot no sooner heard the merchant's tale than ho too fell down dead in his cage. The merchant, after lamenting his death, took his corpse out of the cage and threw it away; but, to his surprise, the corpse immediately recovered life, and flew away, explaining that the Hindustani parrot had only feigned death to suggest this way of escaping from confinement in a cage.
Saints are preserved from all harm 1.
As to a "man of heart," he takes no hurt,
Even though he should eat deadly poison.
He who gains health from practicing abstinence is safe;
The poor disciple is safe in the midst of fever.
The prophet said, "O disciple, though you be bold,
Yet enter not into conflict with every foe."
Within you is a Nimrod; enter not his fire;
But if you must do so, first become an Abraham. 2
If you are neither swimmer nor seaman,
Cast not yourself into the sea out of self-conceit.
A swimmer brings pearls from the deep sea;
Yea, he plucks gain from the midst of perils.
If the saint handles earth, it becomes gold;
If a sinner handles gold, it turns to dust.
Whereas the saint is well-pleasing to God,
In his actions his hand is the hand of God.
But the sinner's hand is the hand of Satan and demons,
Because he is ensnared in falsity and fraud.
If folly meets him, he takes it for wisdom;
Yea, the learning gained by the wicked is folly.
Whatever a sick man eats is a source of sickness,
But if a saint imbibe infidelity it becomes faith.
Ah! footman who contendest with horsemen,
Thou wilt not succeed in carrying the day!
The jealousy of God 3.
The whole world is jealous for this cause,
That God surpasseth the world in jealousy.
God is as a soul and the world as a body,
And bodies derive their good and evil from souls.
He to whom the sanctuary of true prayer is revealed
Deems it shameful to turn back to mere formal religion.
He who is master of the robes of a king
Brings shame on his lord by petty huckstering.
He who is admitted to the king's presence-chamber
Would show disrespect by tarrying at the doorway.
If the king grants him license to kiss his hand,
He would err were he to kiss merely the king's foot.
Though to lay head at the king's feet is due obeisance,
In the case supposed it would be wrong to kiss the feet.
The king's jealousy would be kindled against him
Who, after he had seen his face, preferred his mere perfume.
God's jealousy may be likened to a grain of wheat,
But man's jealousy is but empty chaff.
For know ye that the source of jealousy is in God,
And man's jealousy is only an offshoot from God's.
But, let me now quit this subject, and make complaint
Of the severity of That Fickle Fair One.
Complaints of God's harsh dealings with His adoring slaves.
"Wherefore dost thou abandon thy creed and faith?
What matters it if it be heathen or true?
Why hast thou forsaken thy Beloved?
What matters it if she be fair or ugly?" 4
Let me then, I say, make complaint
Of the severity of That Fickle Fair One.
I cry, and my cries sound sweet in His ear;
He requires from the two worlds cries and groans.
How shall I not wail under His chastening hand?
How shall I not be in the number of those bewitched by Him?
How shall I be other than night without His day?
Without the vision of His face that illumes the day?
His bitters are very sweets to my soul,
My sad heart is a lively sacrifice to my Beloved.
I am enamoured of my own grief and pain,
For it makes me well-pleasing to my peerless King.
I use the dust of my grief as salve for my eyes,
That my eyes, like seas, may teem with pearls.
The tears which are shed because of His chastening
Are very pearls, though men deem them mere tears.
'Tis "The Soul of souls" of whom I am making complaint;
Yet I do not complain; I merely state my case.
My heart says, "He has injured me,"
But I laugh at these pretended injuries.
Do me justice, O Thou who art the glory of the just,
Who art the throne, and I the lintel of Thy door!
But, in sober truth, where are throne and doorway?
Where are "We" and "I?" There where our Beloved is!
O Thou, who art exempt from "Us" and "Me,"
Who pervadest the spirits of all men and women;
When man and woman become one, Thou art that One!
When their union is dissolved, lo! Thou abidest!
Thou hast made these "Us" and "Me" for this purpose,
To wit, to play chess with them by Thyself. 5
When Thou shalt become one entity with "Us" and "You."
Then wilt Thou show true affection for these lovers.
When these "We" and "Ye" shall all become one Soul,
Then they will be lost and absorbed in the "Beloved."
These are plain truths. Come then, O Lord!
Who art exalted above description and explanation!
Is it possible for the bodily eye to behold Thee?
Can mind of man conceive Thy frowns and Thy smiles?
Are hearts, when bewitched by Thy smiles and frowns, 6
In a fit state to see the vision of Thyself?
When our hearts are bewitched by Thy smiles and frowns,
Can we gain life from these two alternating states?
The fertile garden of love, as it is boundless,
Contains other fruits besides joy and sorrow.
The true lover is exalted above these two states,
He is fresh and green independently of autumn or spring!
Pay tithe on Thy beauty, O Beauteous One!
Tell forth the tale of the Beloved, every whit!
For through coquetry His glances
Are still inflicting fresh wounds on my heart.
I gave Him leave to shed my blood, if He willed it;
I only said, "Is it right? " and He forsook me.
Why dost Thou flee from the cries of us on earth?
Why pourest Thou sorrow on the heart of the sorrowful?
O Thou who, as each new morn dawns from the east,
Art seen uprising anew, like a bright fountain!
What excuse makest Thou for Thy witcheries?
O Thou whose lips are sweeter than sugar,
Thou that ever renewest the life of this old world,
Hear the cry of this lifeless body and heart!
But, for God's sake, leave off telling of the Rose;
Tell of the Bulbul who is severed from his Rose.
My ardour arises not from joy or grief,
My sense mates not with illusion and fancy.
My condition is different, for it is strange.
Deny it not ! God is all-powerful.
Argue not from the condition of common men,
Stumble not at severity and at mercy.
For mercy and severity, joy and sorrow, are transient,
And transient things die; "God is heir of all." 7
"Tis dawn! O Protector and Asylum of the dawn!
Make excuse for me to my lord Husamu-'d-Din!
Thou makest excuses for c(Universal Reason and Soul; 8
Soul of souls and Gem of life art Thou!
The light of my dawn is a beam from Thy light,
Shining in the morning draught of Thy protection!
Since Thy gift keeps me, as it were, intoxicated,
What is this spiritual wine that causes me this joy?
Natural wine lacks the ferment in my breast,
The spheres lag behind me in revolutions!
Wine is intoxicated with me, not I with it!
The world takes its being from me, not I from it!
I am like bees, and earthly bodies like wax, 9
I build up these bodies as with my own wax!
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1. This is a comment on the saying of Faridu-'d-Din Attar, "Thou art a man of lusts, O fool! In dust eat blood! but if a man of heart eats poison, 'tis as honey."
2. See Koran xxi. 68, and Rodwell's note.
3. This is a comment on the Hadis, "Verily Sa'd is a jealous man, and I am more jealous than he, and God is more jealous than I, and of His jealousy He prohibits 'All pollutions, both outward and inward.'" (Koran vi. 152.)
4. This is a quotation from Hakim Sanai, and forms the text of the following discourse.
5. See Gulshan i Raz, I. 140, and Omar Khayyam Quatr., 270.
6. See Gulshan i Raz, I. 745: Frowns are the occultation of the Beloved by the veil of phenomena; smiles, the revelation of Absolute Being to its votaries. Sa'di (Gulistan, Book II. Story XI.) says: "The vision, of God to the pious consists of manifestation and occultation; He shows Himself, and again withdraws Himself from our sight."
7. Koran xv. 23.
8. i.e., the Logos, and First Soul, upposed to be referred to in the text: "O men, fear your Lord, who hath created you from one Soul, and of him created his wife" (Koran iv.  . See Gulshan i Raz, I. 203.
9. i.e., in his spiritual exaltation he feels himself as the Logos, where from tho whole material creation emanates.
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STORY VI. Omar and the Ambassador.The Masnavi-Mevlana
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Mar 7, 2010 12:37 am
4131 Views
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The hare, having delivered his companions from the tyranny of the lion, in the manner just described, proceeds to improve the occasion by exhorting them to engage in a greater and more arduous warfare, viz., the struggle against their inward enemy, the lusts of the flesh. He illustrates his meaning by the story of an ambassador who was sent by the Emperor of Rum to the Khalifa 'Omar. On approaching Medina this ambassador inquired for 'Omar's palace, and learned that 'Omar dwelt in no material palace, but in a spiritual tabernacle, only visible to purified hearts. At last he discerned 'Omar lying under a palm-tree, and drew near to him in fear and awe. 'Omar received him kindly, and instructed him in the doctrine of the mystical union with God. The ambassador heard him gladly, and asked him two questions, first, How can souls descend from heaven to earth? and secondly, With what object are souls imprisoned in the bonds of flesh and blood? 'Omar responded, and the ambassador accepted his teaching, and became a pure-hearted Sufi. The hare urged his companions to abjure lust and pride, and to go and do likewise.
God's agency reconciled with man's freewill.
The ambassador said, "O Commander of the faithful,
How comes the soul down from above to earth?
How can so noble a bird be confined in a cage?"
He said, "God speaks words of power to souls,
To things of naught, without eyes or ears,
And at these words they all spring into motion;
At His words of power these nothings arise quickly,
And strong impulse urges them into existence.
Again, He speaks other spells to these creatures,
And swiftly drives them back again into Not-being.
He speaks to the rose's ear, and causes it to bloom;
He speaks to the tulip, and makes it blossom.
He speaks a spell to body, and it becomes soul;
He speaks to the sun, and it becomes a fount of light.
Again, in its ear He whispers a word of power,
And its face is darkened as by a hundred eclipses.
What is it that God says to the ear of earth,
That it attends thereto and rests steadfast?
What is it that Speaker says to the cloud,
That it pours forth rain-water like a water-skin?
Whosoever is bewildered by wavering will, 1
In his ear hath God whispered His riddle,
That He may bind him on the horns of a dilemma;
For he says, 'Shall I do this or its reverse?'
Also from God comes the preference of one alternative;
'Tis from God's impulsion that man chooses one of the two.
If you desire sanity in this embarrassment,
Stuff not the ear of your mind with cotton.
Take the cotton of evil suggestions from the mind's ear, 2
That the heavenly voice from above may enter it,
That you may understand that riddle of His,
That you may be cognisant of that open secret.
Then the mind's ear becomes the sensorium of inspiration;
For what is this Divine voice but the inward voice? 3
The spirit's eye and ear possess this sense,
The eye and ear of reason and sense lack it.
The word 'compulsion' makes me impatient for love's sake;
'Tis he who loves not who is fettered by compulsion.
This is close communion with God, not compulsion,
The shining of the sun, and not a dark cloud.
Or, if it be compulsion, 'tis not common compulsion,
It is not the domination of wanton wilfulness.
O son, they understand this compulsion
For whom God opens the eyes of the inner man.
Things hidden and things future are plain to them;
To speak of the past seems to them despicable.
They possess freewill and compulsion besides, 4
As in oyster-shells raindrops are pearls.
Outside the shell they are raindrops, great and small;
Inside they are precious pearls, big and little.
These men also resemble the musk deer's bag;
Outside it is blood, but inside pure musk;
Yet, say not that outside 'twas mere blood,
Which on entering the bag becomes musk.
Nor say that outside the alembic 'twas mere copper,
And becomes gold inside, when mixed with elixir.
In you freewill and compulsion are vain fancies,
But in them they are the light of Almighty power.
On the table bread is a mere lifeless thing,
When taken into the body it is a life-giving spirit.
This transmutation occurs not in the table's heart,
'Tis soul effects this transmutation with water of life.
Such is the power of the soul, O man of right views!
Then what is the power of the Soul of souls? (God).
Bread is the food of the body, yet consider,
How can it be the food of the soul, O son?
Flesh-born man by force of soul
Cleaves mountains with tunnels and mines.
The might of Ferhad's soul cleft a hill;
The might of the Soul's soul cleaves the moon; 5
If the heart opens the mouth of mystery's store,
The soul springs up swiftly to highest heaven.
If tongue discourses of hidden mysteries,
It kindles a fire that consumes the world.
Behold, then, God's action and man's action;
Know, action does belong to us ; this is evident.
If no actions proceeded from men,
How could you say, 'Why act ye thus?'
The agency of God is the cause of our action,
Our actions are the signs of God's agency;
Nevertheless our actions are freely willed by us,
Whence our recompense is either hell or 'The Friend.'"
:
1. The poet's insistence on the doctrine of God being the Fa'il i Hakiki, or Only Real Agent, without whose word no being and no action can be, leads him to the question of freewill and compulsion of man's will (see Gulshan i Raz, I. 555).
2. So Gulshan i Raz, I. 442.
3. The leading principle of all mysticism is that, independently of sense and reason, man possesses an inward sense, or intuition, which conveys to him a knowledge of God by direct apprehension (see Gulshan i Raz. I. 431).
4. Their wills are identified with God's will, as in the case of the saint Daquqi (infra, Book III. Story XII.)
5. As a sign of the last day (Koran liv. 1).
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STORY V. The Lion and the Beasts.
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Feb 26, 2010 11:58 pm
5744 Views
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In the book of Kalila and Damna a story is told of a lion who held all the beasts of the neighborhood in subjection, and was in the habit of making constant raids upon them, to take and kill such of them as he required for his daily food. At last the beasts took counsel together, and agreed to deliver up one of their company every day, to satisfy the lion's hunger, if he, on his part, would cease to annoy them by his continual forays. The lion was at first unwilling to trust to their promise, remarking that he always preferred to rely on his own exertions; but the beasts succeeded in persuading him that he would do well to trust Providence and their word. To illustrate the thesis that human exertions are vain, they related a story of a man who got Solomon to transport him to Hindustan to escape the angel of death, but was smitten by the angel the moment he got there. Having carried their point, the beasts continued for some time to perform their engagement. One day it came to the turn of the hare to be delivered up as a victim to the lion; but he requested the others to let him practice a stratagem. They scoffed at him, asking how such silly beast as he could pretend to outwit the lion. The hare assured them that wisdom was of God, and God might choose weak things to confound the strong. At last they consented to let him try his luck. He took his way slowly to the lion, and found him sorely enraged. In excuse for his tardy arrival he represented that he and another hare had set out together to appear before the lion, but a strange lion had seized the second hare, and carried it off in spite of his remonstrances. On hearing this, the lion was exceeding wroth, and commanded the hare to show him the foe who had trespassed on his preserves. Pretending to be afraid, the hare got the lion to take him upon his back, and directed him to a well. On looking down the well, the lion saw in the water the reflection of himself and of the hare on his back; and thinking that he saw his foe with the stolen hare, he plunged in to attack him, and was drowned, while the hare sprang off his back and escaped. This folly on the part, of the lion was predestined to punish him for denying God's ruling providence. So Adam, though he knew the names of all things, in accordance with God's predestination, neglected to obey a single prohibition, and his disobedience cost him dearly.
Trust in God, as opposed to human exertions.
The beasts said, "O enlightened sage,
Lay aside caution; it cannot help thee against destiny;
To worry with precaution is toil and moil;
Go, trust in Providence, trust is the better part.
War not with the divine decree, O hot-headed one,
Lest that decree enter into conflict with thee.
Man should be as dead before the commands of God
Lest a blow befall him from the Lord of all creatures."
He said, "True; but though trust be our mainstay,
Yet the Prophet teaches us to have regard to means.
The Prophet cried with a loud voice,
'Trust in God, yet tie the camel's leg.'1
Hear the adage, 'The worker is the friend of God;'2
Through trust in Providence neglect not to use means.
Go, O Quietists, practice trust with self-exertion,
Exert yourself to attain your objects, bit by bit.
In order to succeed, strive and exert yourselves;
If ye strive not for your objects, ye are fools."
They said, "What is gained from the poor by exertions
Is a fraudulent morsel that will bring ill luck.
Again, know that self-exertion springs from weakness;
Relying on other means is a blot upon perfect trust.
Self-exertion is not more noble than trust in God.
What is more lovely than committing oneself to God?
Many there are who flee from one danger to a worse;
Many flee from a snake and meet a dragon.
Man plans a stratagem, and thereby snares himself;
What he takes for life turns out, to be destruction.
He shuts the door after his foe is in the house.
After this sort were the schemes of Pharaoh.
That jealous king slew a myriad babes,
While Moses, whom he sought, was in his house.
Our eyes are subject to many infirmities;
Go! annihilate your sight in God's sight.
For our foresight His foresight is a fair exchange;
In His sight is all that ye can desire.
So long as a babe cannot grasp or run,
It takes its father's back for its carriage.
But when it becomes independent and uses its hands,
It falls into grievous troubles and disgrace.
The souls of our first parents, even before their hands,
Flew away from fidelity after vain pleasure.
Being made captives by the command, 'Get down hence,' 3
They became bond-slaves of enmity, lust, and vanity.
We are the family of the Lord and His sucking babes.
The Prophet said, 'The people are God's family;'
He who sends forth the rain from heaven,
Can He not also provide us our daily bread?"
The lion said, "True; yet the Lord of creatures
Sets a ladder before our feet.
Step by step must we mount up to the roof!
The notion of fatalism is groundless in this place.
Ye have feet why then pretend ye are lame?
Ye have hands why then conceal your claws?
When a master places a spade in the hand of a slave,
The slave knows his meaning without being told.
Like this spade, our hands are our Master's hints to us;
Yea, if ye consider, they are His directions to us.
When ye have taken to heart His hints,
Ye will shape your life in reliance on their direction;
Wherefore these hints disclose His intent,
Take the burden from you, and appoint your work.
He that bears it makes it bearable by you,
He that is able makes it within your ability.
Accept His command, and you will be able to execute it;
Seek union with Him, and you will find yourselves united.
Exertion is giving thanks for God's blessings;
Think ye that your fatalism gives such thanks?
Giving thanks for blessings increases blessings,
But fatalism snatches those blessings from your hands.
Your fatalism is to sleep on the road; sleep not
Till ye behold the gates of the King's palace.
Ah! sleep not, O unreflecting fatalists,
Till ye have reached that fruit-laden Tree of Life
Whose branches are ever shaken by the wind,
And whose fruit is showered on the sleepers' heads.
Fatalism means sleeping amidst highwaymen.
Can a cock who crows too soon expect peace?
If ye cavil at and accept not God's hints,
Though ye count yourselves men, see, ye are women.
The quantum of reason ye possessed is lost,
And the head whose reason has fled is a tail.
Inasmuch as the unthankful are despicable,
They are at last cast into the fiery pit.
If ye really have trust in God, exert yourselves,
And strive, in constant reliance on the Almighty."
Wisdom is granted often times to the weak.
He said, "O friends, God has given me inspiration.
Often times strong counsel is suggested to the weak.
The wit taught by God to the bee
Is withheld from the lion and the wild ass.
It fills its cells with liquid sweets,
For God opens the door of this knowledge to it.
The skill taught by God to the silkworm
Is a learning beyond the reach of the elephant.
The earthly Adam was taught of God names, 4
So that his glory reached the seventh heaven.
He laid low the name and fame of the angels, 5
Yet blind indeed are they whom God dooms to doubt!
The devotee of seven hundred thousand years (Satan)
Was made a muzzle for that yearling calf (Adam), 6
Lest he should suck milk of the knowledge of faith,
And soar on high even to the towers of heaven.
The knowledge of men of external sense is a muzzle
To stop them sucking milk of that sublime knowledge.
But God drops into the heart a single pearl-drop
Which is not bestowed on oceans or skies!"
"How long regard ye mere form, O form-worshippers?
Your souls, void of substance, rest still in forms.
If the form of man were all that made man,
Ahmad and Abu Jahl would be upon a par.
A painting on a wall resembles a man,
But see what it is lacking in that empty form.
'Tis life that is lacking to that mere semblance of man.
Go! seek for that pearl it never will find.
The heads of earth's lions were bowed down
When God gave might to the Seven Sleepers' dog. 7
What mattered its despised form
When its soul was drowned in the sea of light?"
Human wisdom, the manifestation of divine.
On his way to the lion the hare lingered,
Devising a stratagem with himself.
He proceeded on his way after delaying long,
In order to have a secret or two for the lion.
What worlds the principle of Reason embraces!
How broad is this ocean of Reason!
Yea, the Reason of man is a boundless ocean.
O son, that ocean requires, as it were, a diver. 8
On this fair ocean our human forms
Float about, like bowls on the surface of water;
Yea like cups on the surface, till they are. filled;
And when filled, these cups sink into the water.
The ocean of Reason is not seen ; reasoning men are seen;
But our forms (minds) are only as waves or spray thereof.
Whatever form that ocean uses as its instrument,
Therewith it casts its spray far and wide. 9
Till the heart sees the Giver of the secret,
Till it espies that Bowman shooting from afar,
It fancies its own steed lost, while in bewilderment
It is urging that steed hither and thither; 10
It fancies its own steed lost, when all the while
That swift steed is bearing it on like the wind.
In deep distress that blunder head
Runs from door to door, searching and inquiring,
"Who and where is he that hath stolen my steed?"
They say, "What is this thou ridest on, O master?"
He says, "True, 'tis a steed; but where is mine?"
They say, "Look to thyself, O rider; thy steed is there."
The real Soul is lost to view, and seems far off; 11
Thou art like a pitcher with full belly but dry lip;
How canst thou ever see red, green, and scarlet
Unless thou seest the light first of all?
When thy sight is dazzled by colors,
These colors veil the light from thee.
But when night veils those colors from thee,
Thou seest that colors are seen only through light.
As there is no seeing outward colors without light,
So it is with the mental colors within.
Outward colors arise from the light of sun and stars,
And inward colors from the Light on high.
The light that lights the eye is also the heart's Light;
The eye's light proceeds from the Light of the heart.
But the light that lights the heart is the Light of God,
Which is distinct from the light of reason and sense.
At night there is no light, and colors are not seen;
Hence we know what light is by its opposite, darkness.
At night no colors are visible, for light is lacking.
How can color be the attribute of dark blackness?
Looking on light is the same as looking on colors;
Opposite shows up opposite, as a Frank a Negro.
The opposite of light shows what is light,
Hence colors too are known by their opposite.
God created pain and grief for this purpose,
To wit, to manifest happiness by its opposites. 12
Hidden things are manifested by their opposites;
But, as God has no opposite. He remains hidden.
God's light has no opposite in the range of creation
Whereby it may be manifested to view.
Perforce "Our eyes see not Him, though He sees us." 13
Behold this in the case of Moses and Mount Sinai. 14
Discern form from substance, as lion from desert,
Or as sound and speech from the thought they convey.
The sound and speech arise from the thought;
Thou knowest not where is the Ocean of thought;
Yet when thou seest fair waves of speech,
Thou knowest there is a glorious Ocean beneath them.
When waves of thought arise from the Ocean of Wisdom,
They assume the forms of sound and speech.
These forms of speech are born and die again,
These wa,ves cast themselves back into the Ocean.
Form is born of That which is without form,
And goes again, for, "Verily to Him do we return." 15
Wherefore to thee every moment come death and "return."
Mustafa saith, "The world endureth only a moment."
So, thought is an arrow shot by God into the air.
How can it stay in the air? It returns to God.
Every moment the world and we are renewed, 16
Yet we are ignorant of this renewing forever and aye.
Life, like a stream of water, is renewed and renewed,
Though it wears the appearance of continuity in form.
That seeming continuity arises from its swift renewal,
As when a single spark of fire is whirled round swiftly. 17
If a single spark be whirled round swiftly,
It seems to the eye a continuous line of fire.
This apparent extension, owing to the quick motion,
Demonstrates the rapidity with which it is moved.
If ye seek the deepest student of this mystery,
Lo! 'tis Husamu-'d-Din, the most exalted of creatures!
:
1. "Trust in God and keep your powder dry."
2. "Laborare est orare."
3. Koran ii. 341.
4. "And He taught Adam the names of all things" (Koran ii. 29).
5. The angels said, "We have no knowledge but what thou hast given us to know" (Koran ii. 30).
6. See Gulshan i Raz, I. 543.
7. Koran xviii. 17.
8. See Gulshan i Raz, I. 575: The ocean of Reason is the same as what is elsewhere called the ocean of Being, viz., the Noumenon, or Divine substratum of all phenomenal being and thought.
9. "Those arrows were God's, not vours" (Koran viii. 17); i.e., Man's reason proceeds from God, the "Only Real Agent."
10. Alluding to the "Believer's lost camel " (Book II. Story XII., infra.). Men seek wisdom, and do not know that in themselves is the reflected wisdom of God (Gulshan i Raz, I. 435).
11. The real Soul, i.e., the spirit which God "breathed into man" (Koran xv. 29). "In yourselves are signs; will ye not behold them?" (Koran li, 21).
12. See Gulshan i Raz, I. 92. Mr. Mansel (Bampton Lectures, p. 49) says: "A thing can be known as that which it is only by being distinguished from that which it is not." But the Infinite Deity ex hypothesi includes all things; so there is nothing to contrast Him with.
13. Koran vi. 103.
14. Koran vii. 139: "He said, 'Thou shalt not see me.'"
15. Koran ii. 151.
16. See Gulshan i Raz, I. 645: All phenomena are every moment renewed by fresh effluxes of being from the Divine Noumenon.
17. See Gulshan i Raz, I. 710.
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