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2
1182-1231

  • These connexions are not without a how and a why, (but) as regards knowledge of the why (our) minds are impotent.
  • The Universal Soul came into contact with the partial (individual) soul, and the (latter) soul received from it a pearl and put it into its bosom.
  • Through that touch on its bosom the (individual) soul became pregnant, like Mary, with a heart-beguiling Messiah,
  • Not the Messiah who is (a traveller) on land and water, (but) the Messiah who is beyond (the limitation of) measuring (space). 1185
  • So when the soul has been impregnated by the Soul of soul, by such a soul the world is impregnated.
  • Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).
  • Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.
  • These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.
  • How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”? 1190
  • It is a “Here am I” that you cannot hear, but can taste (feel and enjoy) from head to foot.
  • How the thirsty man threw bricks from the top of the wall into the stream of water.
  • On the bank of the stream there was a high wall, and on the top of the wall a sorrowful thirsty man.
  • The wall hindered him from (reaching) the water; he was in distress for the water, like a fish.
  • Suddenly he threw a brick into the water: the noise of the water came to his ear like spoken words,
  • Like words spoken by a sweet and delicious friend: the noise of the water made him drunken as (though it were) wine. 1195
  • From the pleasure of (hearing) the noise of the water, that sorely tried man began to hurl and tear off bricks from that place.
  • The water was making a noise, that is to say, (it was crying), “Hey, what is the advantage to you of this hurling a brick at me?”
  • The thirsty man said, “O water, I have two advantages: I will nowise refrain from this work.
  • The first advantage is (my) hearing the noise of the water, which to thirsty men is (melodious) as a rebeck.
  • The noise thereof has become (to me) like the noise of (the trumpet of) Isráfíl: by this (noise) life has been transferred (restored) to one (that was) dead; 1200
  • Or (it is) like the noise of thunder in days of spring—from it (the thunder) the garden obtains so many (lovely) ornaments;
  • Or like the days of alms to a poor man, or like the message of deliverance to a prisoner.
  • ’Tis like the breath of the Merciful (God) which, without mouth, comes to Mohammed from Yemen;
  • Or ’tis like the scent of Ahmad (Mohammed), the Apostle (of God), which in intercession comes to the sinner;
  • Or like the scent of beauteous, graceful Joseph, (which) strikes upon the soul of lean Jacob. 1205
  • The other advantage is that, (with) every brick I tear off this (wall), I come (nearer) to running water,
  • Since by diminution of the bricks the high wall becomes lower every time that one is removed.
  • The lowness (destruction) of the wall becomes a means of access (to the water); separation from it is the remedy bringing about a union (with the water).”
  • The tearing away of the adhesive (firmly joined) bricks is (analogous to) prostration (in prayer): (it is) the cause of nearness (to God), for (God has said), ‘And prostrate thyself and draw near (to Me).’
  • So long as this wall is high-necked (lofty and proud), it is an obstacle to this bowing of the head (in prayer). 1210
  • ’Tis impossible to perform the prostration on the Water of Life, until I gain deliverance from this earthly body.
  • The more thirsty any one on the top of the wall is, the more quickly does he tear off the bricks and turfs.
  • The more any one is in love with the noise of the water, the bigger clods does he tear away from the barrier.
  • He, at the noise of the water, is filled with wine (ecstasy) up to the neck, (while) the stranger (to love) hears nothing but the sound of the splash.
  • Oh, blest is he that deems his early days an opportunity to be seized, and pays his debt— 1215
  • In the days when he has the power, (when) he has health and strength of heart and vigour,
  • And (when) that season of youth, like a garden green and fresh, is bringing (to ripeness) produce and fruit without any stint;
  • (When) the fountains of strength and lust (are) flowing, (so that) thereby the soil of the body is made verdant;
  • (When he is still like) a well-kept house, with its roof very lofty, its sides (walls) symmetrical, without buttressing and clamps—
  • Ere the days of eld arrive and bind your neck with a halter of palm-fibres; 1220
  • (Ere) the soil becomes nitrous (barren), crumbling, and poor —never did good herbage grow from nitrous soil;
  • (When) the water of strength and the water of lust (is) cut off, and he has no profit from himself or others:
  • The eyebrows fallen down like a crupper-strap; the eyes grown moist and dim;
  • The face, from wrinkling, like the back of a lizard; speech and taste and teeth gone out of use;
  • The day late, the ass lame, and the way long; the shop ruined and the business in disorder; 1225
  • The roots of bad habit firmly set, and the power to tear them up decreased.
  • How the Governor commanded a certain man, saying, “Root up the thorn bush which you have planted on the road.”
  • As (for example) that callous fair-spoken person planted a thorn bush in the middle of the road.
  • The wayfarers reproached him and oftentimes told him to dig it up: he dug it not up.
  • Every moment the thorn bush was growing bigger: the people's feet were streaming with blood from its pricks.
  • The people's clothes were being rent by the thorns: the feet of the poor were being wounded pitiably. 1230
  • When the Governor said to him with earnestness, “Dig this up,” he replied, “Yes, I will dig it up some day.”