Rumi's Masnavi - (When) waking comes, the animal sleep is no more, and he (the enlightened man) reads the (former) inversion of his senses from the tablet (of his clairvoyant consciousness)

یقظه آمد نوم حیوانی نماند ** انعکاس حس خود از لوح خواند
(When) waking comes, the animal sleep is no more, and he (the enlightened man) reads the (former) inversion of his senses from the tablet (of his clairvoyant consciousness)—

هم‌چو حس آنک خواب او را ربود ** چون شد او بیدار عکسیت نمود 1525
Like the sense-perceptions of one whom sleep has seized: when he awakes, the inverted quality (of his sense-perceptions whilst he was dreaming) becomes apparent.

لاجرم اسفل بود از سافلین ** ترک او کن لا احب الافلین
Necessarily, he (the bestial man) is the lowest of the low. Take leave of him: I love not them that sink.

در تفسیر این آیت کی و اما الذین فی قلوبهم مرض فزادتهم رجسا و قوله یضل به کثیرا و یهدی به کثیرا
In exposition of the following Verse: "and as for those in whose hearts is a disease, it (each new Súra of the Qur’án) added unto their uncleanness (wicked unbelief)"; and of His Word: "thereby He letteth many be led astray, and thereby He letteth many be guided aright."

زانک استعداد تبدیل و نبرد ** بودش از پستی و آن را فوت کرد
(The bestial man is the lowest of the low) because he possessed the capacity for transforming himself and striving (to escape) from lowness, but (afterwards) lost it.

باز حیوان را چو استعداد نیست ** عذر او اندر بهیمی روشنیست
Again, since the animal does not possess (that) capacity, its excusability (for remaining) in the bestial state is a thing (most) evident.

زو چو استعداد شد کان رهبرست ** هر غذایی کو خورد مغز خرست
When the capacity, which is the guide (to salvation), is gone from him, every nutriment that he eats is the brain of an ass.

گر بلادر خورد او افیون شود ** سکته و بی‌عقلیش افزون شود 1530
If he eats anacardium, it becomes (acts upon him as) opium: his apoplexy and dementia are increased.

ماند یک قسم دگر اندر جهاد ** نیم حیوان نیم حی با رشاد
There remains another sort (of men: they are engaged) in warfare: (they are) half animal, half (spiritually) alive and endowed with good guidance.

روز و شب در جنگ و اندر کش‌مکش ** کرده چالیش آخرش با اولش
Day and night in strife and mutual struggle, his (such a one's) last (state) battles with his first.

چالیش عقل با نفس هم چون تنازع مجنون با ناقه میل مجنون سوی حره میل ناقه واپس سوی کره چنانک گفت مجنون هوا ناقتی خلفی و قدامی الهوی و انی و ایاها لمختلفان
The battle of the reason against the flesh is like the contention of Majnún with his she camel: Majnún's inclination is towards the noble woman (Laylá), while the she camel's inclination is (to go) back towards her foal, as Majnún said (in verse): "My she-camel's love is behind me, while my love is in front of me; and verily I and she are discordant."

هم‌چو مجنون‌اند و چون ناقه‌ش یقین ** می‌کشد آن پیش و این واپس به کین
Assuredly they (the reason and the flesh) are like Majnún and his she-camel: that one is pulling forward and this one backward in (mutual) enmity.

میل مجنون پیش آن لیلی روان ** میل ناقه پس پی کره دوان
Majnún's desire is speeding to the presence of that (beloved) Laylá; the she camel's desire is running back after her foal.

عشق و سودا چونک پر بودش بدن ** می‌نبودش چاره از بی‌خود شدن
Since his body was full of love and passion, he had no resource but to become beside himself.

آنک او باشد مراقب عقل بود ** عقل را سودای لیلی در ربود
That which is regardful was (ever) reason: passion for Laylá carried (his) reason away.

لیک ناقه بس مراقب بود و چست ** چون بدیدی او مهار خویش سست
But the she-camel was very regardful and alert: whenever she saw her toggle slack

فهم کردی زو که غافل گشت و دنگ ** رو سپس کردی به کره بی‌درنگ
She would at once perceive that he had become heedless and dazed, and would turn her face back to the foal without delay.

چون به خود باز آمدی دیدی ز جا ** کو سپس رفتست بس فرسنگها 1540
When he came to himself again, he would see on the spot that she had gone back many leagues.

در سه روزه ره بدین احوالها ** ماند مجنون در تردد سالها
In these conditions Majnún remained going to and fro for years on a three days' journey.

گفت ای ناقه چو هر دو عاشقیم ** ما دو ضد پس همره نالایقیم
He said, “O camel, since we both are lovers, therefore we two contraries are unsuitable fellow-travellers.

نیستت بر وفق من مهر و مهار ** کرد باید از تو صحبت اختیار
Thy affection and toggle (propensity) are not in accord with me: it behoves (me) to choose parting from thy companionship.”

این دو همره یکدگر را راه‌زن ** گمره آن جان کو فرو ناید ز تن
These two fellow-travellers (the reason and the flesh) are brigands waylaying each other: lost is the spirit that does not dismount from the body.

جان ز هجر عرش اندر فاقه‌ای ** تن ز عشق خاربن چون ناقه‌ای 1545
The spirit, because of separation from the highest Heaven, is in a (great) want; the body, on account of passion for the thorn-shrub (of sensual pleasure), is like a she-camel.

جان گشاید سوی بالا بالها ** در زده تن در زمین چنگالها
The spirit unfolds its wings (to fly) upwards; the body has stuck its claws in the earth.

تا تو با من باشی ای مرده‌ی وطن ** پس ز لیلی دور ماند جان من
“So long as thou art with me, O thou who art mortally enamoured of thy home, then my spirit will remain far from Laylá.

روزگارم رفت زین گون حالها ** هم‌چو تیه و قوم موسی سالها
From experiences of this kind my life-time, for many years, has gone (to waste), like (that of) the people of Moses in the desert.