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2
1291-1340

  • 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;
  • For the mukhlis (sincere worshipper) is in danger of the snare until he becomes entirely purged of self,
  • Because he is (still) on the Way, and the brigands are numberless: (only) he escapes who is under God's safeguard.
  • (If) he has not become (selfless, like) a pure mirror, he is (no more than) mukhlis: (if) he has not caught the bird, he is (still) hunting; 1315
  • (But) when the mukhlis has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.
  • No mirror (ever) became iron again; no bread (ever) became the wheat in the stack.
  • No full-grown grape (ever) became a young grape; no mature fruit (ever) became premature fruit.
  • Become mature and be far from (the possibility of) change for the worse: go, become the Light, like Burhán-i Muhaqqiq.
  • When you have escaped from self, you have become wholly the proof (of God): when the slave (in you) has become naught, you have become the King. 1320
  • [And if you wish to behold (this mystery) plainly, Saláhu’ddín has shown it forth: he has made the eyes to see and has opened (them).
  • From his eyes and mien every eye that hath the Light of Hú (God) has discerned (mystical) poverty.
  • The Shaykh (Saláhu’ddín) is one who, like God, acts without instrument, giving lessons to his disciples without anything said.]
  • In his hand the heart is submissive like soft wax: his seal makes (the impression) now (of) shame, now (of) fame.
  • The seal impressed on his wax is telling of the seal-ring; of whom, again, does the device tell, (which is) graven on the stone of the ring? 1325
  • It tells of the thought of the Goldsmith—(all this) is a chain, every link (inserted) in another.
  • Whose voice is this echo in the mountains of (our) hearts? Sometimes this mountain is full of the voice, sometimes it is empty.
  • Wheresoever he is, he is the Sage, the Master—may his voice not forsake this mountain!
  • There is a mountain that (only) doubles the voice; there is a mountain that makes it hundredfold.
  • At that voice and speech the mountain lets gush forth hundreds of thousands of springs of clear water. 1330
  • Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.
  • ’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.
  • (All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?
  • Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;
  • Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer. 1335
  • Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—
  • (In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.
  • Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?
  • How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.
  • Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer. 1340