Rumi's Masnavi - Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity).

Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity). 3055

هر که بر در او من و ما می‌‌زند ** رد باب است او و بر لا می‌‌تند

The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”

قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد

A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”

آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد

He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”

گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست‌‌

Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?

خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق‌‌

The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.

رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر

That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade. 3060

پخته گشت آن سوخته پس باز گشت ** باز گرد خانه‌‌ی همباز گشت‌‌

He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.

حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب‌‌

His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”

بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان‌‌

“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.

گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا

The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”

نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ

’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel. 3065

رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط

How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?

کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل‌‌

For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.

دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌

By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.

هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود

What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,

اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز

And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence. 3070

و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود

Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌

His least act, every day, is that He despatches three armies:

کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌

One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;

لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌

One army from the wombs to the Earth, that the world may be filled with male and female;

لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌

One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works. 3075

لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌

This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.

این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز

Description of Unification.

صفت توحید

His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”

گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’

رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

K and N are pulling like a noose, that they may draw non-existence into great affairs.

کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080

پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر

Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.

گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

Look at those two fellow-washermen: there is apparently a difference between that one and this:

آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

The one has thrown the cotton garments into the water, while the other partner is drying them.

آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;

باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085

لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا

Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

The course of this water is above the mill: its going into the mill is for your sakes.

رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

O God, do Thou reveal to the soul that place where speech is growing without letters,

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌

(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌

Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌

The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100

امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌

This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

How the lion punished the wolf who had shown disrespect in dividing (the prey).

ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود

That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز

’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.

فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر

After that, the lion turned to the fox and said, “Divide this for eating.”

بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد