Rumi's Masnavi - (Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow;

(Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow; 2380

But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.

It is ever changing, like a (fleeting) picture: the spirit beholds in clairvoyance a world (appearing) anew and anew.

(Everything), though it be Paradise and the rivers of Eden, becomes ugly when it is congealed (fixed permanently) in one aspect.

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 thy vision of the world: thy impure senses are the veil (which prevents thee from having sight) of the pure (holy men).

Wash thy senses for a while with the water of clairvoyance: know that the garment-washing of the Súfís is like this. 2385

When thou hast become purified, the spirit of the pure ones will tear off the veil and attach itself to thee.

If the whole world be (filled with) light and (radiant) forms, (only) the eye would be aware of that loveliness.

(Suppose) thou hast shut the eye and art bringing forward the ear that thou 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.

I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.” 2390

(And if thou 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 hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).

Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion). 2395

Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.

Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.

Regard (judge of) me from me (with my eyes) for one moment, that thou 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)!

Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye. 2400

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.