Rumi's Masnavi - The year has turned late; it is not sowing-time, (and you have produced) nothing except black shame and foul deeds.

The year has turned late; it is not sowing-time, (and you have produced) nothing except black shame and foul deeds.

The worm has entered the root of the body's tree: it must be dug up and put in the fire.

Hark and hark (again), O wayfarer! ’Tis late, life's sun is gone towards the pit (is about to set). 1265

(During) these (one or) two brief days when you have (some) strength, (be) quick, devote the old man (your old age) generously (to serving God).

Devote this (small) amount of seed that you have remaining, in order that long life may grow from these (one or) two moments.

Whilst this jewelled lamp is not (yet) extinguished, see you trim its wick and (supply it with) oil immediately.

Beware! Do not say “To-morrow”—for (many) to-morrows have passed. Let not the days of sowing pass away altogether.

Listen to my admonition that the body is a strong bond: put off the old, if you have desire for newness. 1270

Shut the lips and open the palm filled with gold: leave off being a miser with the body, exhibit munificence.

Munificence is the abandonment of lusts and pleasures; no one who is sunken in lust rises up (again).

This munificence is a branch of the cypress of Paradise: woe to him that lets such a branch go from his hand!

This abandonment of sensuality is the firmest handle: this branch draws the spirit up to Heaven.

(So act) that the branch of munificence, O righteous man, drawing you aloft may bear you to its origin. 1275

You are Joseph (full) of beauty, and this world is as the well, and this rope (to draw you forth) is patience with (submission to) the command of God.

O Joseph, the rope is come: put your two hands upon it. Do not neglect the rope, (for) it has grown late.

Praise be to God, that this rope has been dangled, (and that) grace and mercy have been blended together,

So that you may behold the world of the new spirit, a world very manifest, (though) invisible.

This (phenomenal) world of non-existence has become like (real) existence, while that world of (real) existence has become very hidden. 1280

The dust is on the wind: it is playing, it is making a false show and forming a veil.

This, which is busy (in appearance), is (really) idle and (superficial, like) a husk; and that which is hidden is its core and origin.

The dust is as a tool in the hand of the wind: deem the wind high and of high descent.

The gaze of the eye of dust falls on the dust; an eye that sees the wind is of another sort.

A horse knows a horse, because it (one horse) is associated (homogeneous with other horses); likewise (only) a rider knows the things appertaining to a rider. 1285

The sensuous eye is the horse, and the Light of God is the rider: without the rider the horse itself is useless.

Therefore train the horse (so as to cure it) of bad habits; else the horse will be rejected before the King.

The horse's eye finds the way from the King's eye: without the King's eye its eye is in desperate plight.

The eye of horses, whithersoever you call it except to grass and pasture, says, “Nay, why (should we go)?”

The Light of God mounts (as a rider) on the sensuous eye, and then the soul yearns after God. 1290

How should the riderless horse know the marks of the road? The King is needed (to ride it) in order that it may know the King's road.

Go towards a sense on which the Light is riding: that Light is a good companion for the sense.

The Light of God is an ornament to the light of sense: this is the meaning of light upon light.

The light of sense draws (a man) towards earth; the Light of God bears him aloft,

Because sensible things are a lower world: the Light of God is (as) the sea, and the sense as a dew-drop. 1295

But that which rides on it (on the sense) is not manifested save by good effects and words.

The sensuous light, which is gross and heavy, is hidden in the black of the eyes.

Inasmuch as you are not seeing the light of sense with (your) eye, how should you see the light of that religious one (the saint) with (your) eye?

The light of sense is hidden notwithstanding this grossness: how (then) should not that radiance be hidden which is pure (and subtle)?

This world, like straws in the hand (control) of the wind (which is) the (world) unseen, is a helpless object before the power and sway of the Unseen 1300

It (this control) makes it now lofty, now low; makes it now sound (and whole), now broken;

Now carries it to the right, now to the left; now makes it roses, now thorns.

See (how) the Hand (is) hidden, while the pen is writing; the horse careering, while the Rider is invisible.

See the arrow flying, and the Bow not in sight; the (individual) souls manifest, and the Soul of souls hidden.

Do not break the arrow, for it is the arrow of a King; it is not shot at long range (at random), it is from the thumb-stall of One who knows (how to hit the target). 1305

God said, “Thou didst not throw when thou threwest”: the action of God has precedence over (our) actions.

Break your own anger, do not break the arrow: the eye of your anger reckons milk (to be) blood.

Give the arrow a kiss and bring it to the King—the blood-stained arrow, wet with your blood.

That which is seen is helpless and confined and feeble; and that which is unseen is so fierce and uncontrollable.

We are the (hunted) prey: to whom belongs such a (fearful) snare? We are the ball (for the blows) of the polo-bat—and where is the Batsman? 1310

He tears, He sews: where is this Tailor? He blows, He burns: where is this Fire-kindler?

At one hour He makes the true saint an unbeliever; at another hour He makes the (impious) deist an (orthodox) ascetic;