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2
822-871

  • Behind each veil a certain class (of saints) has its place of abode: these veils of theirs are (in ascending order), rank by rank, up to the Imám.
  • Those in the last (lowest) rank, through their weakness, (are such that) their eyes cannot endure the light in front (of them);
  • And that front rank, from weakness of sight, cannot support the light that is more advanced.
  • The light that is the life of the first (highest rank) is heartache and tribulation to this squinter; 825
  • (But) the squintnesses, little by little, grow less, and when he passes beyond the seven hundred (veils), he becomes the Sea.
  • The fire that does good to iron or gold—how is it good for fresh quinces and apples?
  • The apple and quince have (only) a slight crudity: unlike iron, they want a gentle heat;
  • But those flames are (too) gentle for the iron, for it is (eagerly) drawing to (itself) the heat of that (fiery) dragon.
  • That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy. 830
  • He is the chamberlain of the fire (and) in immediate touch (with it): he goes into the heart of the fire without (any) link (between the fire and him).
  • Without some screen, water and water's children get no cooking or conversation from the fire.
  • The medium is a pot or a pan—as (the medium) for the foot in walking (is) a sock (shoe)—
  • Or a space between, so that the air becomes burning hot and brings (the fire) to the water.
  • The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being. 835
  • Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
  • (If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
  • Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
  • Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
  • This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error), 840
  • (And) lest my goodness should be turned (by them) to badness;—even this that I have spoken was (from) naught but selflessness.
  • The crooked shoe is better for the crooked foot; the beggar's power reaches only as far as the door.
  • How the King made trial of the two slaves whom he had recently purchased.
  • A King bought two slaves cheap, and conversed with one of the twain.
  • He found him quick-witted and answering sweetly: what issues from the sugar-lip? Sugar-water.
  • Man is concealed underneath his tongue: this tongue is the curtain over the gate of the soul. 845
  • When a gust of wind has rolled up the curtain, the secret of the interior of the house is disclosed to us,
  • (And we see) whether in that house there are pearls or (grains of) wheat, a treasure of gold or whether all is snakes and scorpions;
  • Or whether a treasure is there and a serpent beside it, since a treasure of gold is not without some one to keep watch.
  • Without premeditation he (that slave) would speak in such wise as others after five hundred premeditations.
  • You would have said that in his inward part there was a sea, and that the whole sea was pearls of eloquence, 850
  • (And that) the light that shone from every pearl became a criterion for distinguishing between truth and falsehood.
  • (So) would the light of the Criterion (Universal Reason), (if it shone into our hearts), distinguish for us truth and falsehood and separate them mote by mote;
  • The light of the (Divine) Pearl would become the light of our eyes: both the question and the answer would be (would come) from us.
  • (But) you have made your eyes awry and seen the moon's disk double: this gazing in perplexity is like the question.
  • Make your eyes straight in the moonshine, so that you may see the moon as one. Lo, (that is) the answer. 855
  • Your thought, (namely), "Do not see awry, look well!" is just the light and radiance of that Pearl.
  • Whenever an answer comes to the heart through the ear, the eye says, “Hear it from me; let that (answer given through the ear) alone!”
  • The ear is a go-between, while the eye is possessed of union (immediate vision); the eye has direct experience (of reality), while the ear has (only) words (doctrine).
  • In the ear's hearing there is a transformation of qualities; in the eyes' seeing there is a transformation of essence.
  • If your knowledge of fire has been turned to certainty by words (alone), seek to be cooked (by the fire itself), and do not abide in the certainty (of knowledge derived from others). 860
  • There is no intuitive (actual) certainty until you burn; (if) you desire this certainty, sit down in the fire.
  • When the ear is penetrating, it becomes an eye; otherwise, the word (of God) becomes entangled in the ear (and does not reach the heart).
  • This discourse hath no end. Turn back, that (we may see) what the King did to those slaves of his.
  • How the King sent away one of the two slaves and interrogated the other.
  • When he saw that that laddie was possessed of keen intelligence, he made a sign to the other to come (to him).
  • (If) I have called him by (a word which has) the suffix of pity (tenderness), ’tis not to belittle him: if a grandfather say “my sonny,” it is not (in) contempt. 865
  • When the second (slave) came before the King, he had a stinking mouth and black teeth.
  • Although the King was displeased by his speech, still he made some inquiry concerning his hidden thoughts.
  • He said, “With this aspect and this foul smell of the mouth, sit at a distance, but do not move too far off—
  • For (hitherto) you have been (with regard to me in the position of) a writer of letters and notes; you have not been a companion and friend and comrade—
  • That we may treat (and cure) that mouth of yours: you are (now) the beloved (patient), and we are the skilful physician. 870
  • ’Tis not fitting to burn a new blanket on account of one flea; (nor would it become me) to shut my eyes to (turn my back on) you (because of superficial faults).