Rumi's Masnavi - She (the World) hath imprisoned thee, like a fish, in her net: the prince remained (there) one year, and thou sixty.

She (the World) hath imprisoned thee, like a fish, in her net: the prince remained (there) one year, and thou sixty.

From (being enmeshed in) her net thou art in tribulation sixty years: neither art thou happy nor (dost thou walk) in the way of the Sunna. 3200

Thou art a miserable unrighteous man: neither is thy worldly life good (happy) nor art thou delivered from guilt and sins.

Her (the World's) breathing hath made these knots tight: seek, then, the breathing of the unique Creator,

In order that “I breathed of My spirit into him” may deliver thee from this (sorcery) and say (to thee), “Come higher!”

The breathing of sorcery is not consumed save by the breathing of God: this (the former) is the breathing of (Divine) wrath, (while) that (the latter) exhalation is the breathing of (Divine) love.

His mercy is prior to His wrath: (if) thou desirest priority (in spiritual rank), go, seek that (attribute) which is prior, 3205

That thou mayst attain unto the souls that are wedded; for lo, this, O ensorcelled prince, is thy way of escape.

With the existence of the old woman, there can be no undoing (of the knots), (whilst thou art) in the net and in the arms of that (paramour) full of blandishments.

Hath not the Lamp of the peoples called this world and that world the two fellow-wives (who are always quarrelling with each other)?

Therefore union with this (world) is separation from that (world): the health of this body is the sickness of the spirit.

Hard is the separation from this transitory abode: know, then, that the separation from that permanent abode is harder 3210

Since it is hard for thee to be separated from the form, how hard must it be to be parted from its Maker!

O thou that hast not the patience to do without the vile world, how, O friend, how hast thou the patience to do without God?

Since thou hast not the patience to do without this black water, how hast thou the patience to do without God's (pure) fountain?

Since thou art restless without this (worldly) drink, how art thou (remaining patiently) apart from the righteous and from they shall drink (of the wine of Paradise)?

If for one moment thou behold the beauty of the Loving One and cast thy soul and existence into the fire (of love), 3215

After that thou wilt regard this (worldly) drink as a carcase, when thou beholdest the glory and splendour of nighness (unto Him).

Like the prince, thou wilt attain unto thy Beloved; then thou wilt draw out from thy foot the thorn of self.

Strive for selflessness, find thy (true) self as soon as possible— and God best knoweth the right course.

Take heed, never be wedded to self: do not, like an ass, be always falling into water and mud.

That stumbling arises from shortsightedness; for like a blind man, he (such a one) does not see the ups and downs. 3220

Make the scent of Joseph's shirt thy stay, because his scent makes the eye clear.

The hidden Form and the Light of that Brow have made the eyes of the prophets far-seeing.

The Light of that Countenance will deliver (thee) from the fire: hark, be not content with borrowed light.

This (borrowed) light makes the eye to see that which is transient: it makes body and mind and spirit to be scabby (diseased).

It has the appearance of light, but in reality it is fire: keep thy hands off it, if thou desire the (true) radiance. 3225

The eye and spirit that sees (only) the transient falls on its face continually wherever it goes.

A far-seeing man who lacks knowledge may see far, just as (one has) far sight in dreams.

You are asleep with parched lips on the bank of the river, and (in your dream) are running in search of water towards the mirage.

You see the mirage far away and run (towards it): you become in love with your own sight.

In the dream you boast to your friends, saying, “I am the one whose heart possesses vision, and (I am) the one that rends the veil. 3230

Lo, I see water yonder: hark, make haste that we may go there”—and ’tis (only) the mirage.

At every step you hurry farther away from the water, whilst you keep running on towards the perilous mirage.

Your very setting-out has become the barrier (which prevents you) from (seeing) this that has come close to you.

Oh, many a one sets out to some place from the spot where the object of his quest is (to be found).

The (far) sight and boasting of the sleeper is of no avail; it is naught but a phantasy: hold aloof from it. 3235

Thou art sleepy, but anyhow sleep on the Way: for God's sake, for God's sake, sleep on the Way of God,

That perchance a Traveller (on the Way) may attach himself to thee and tear thee from the phantasies of slumber.

(Even) if the sleeper's thought become (subtle) as a hair, he will not find the way to the Abode by that subtlety.

Whether the sleeper's thought is twofold or threefold, still it is error on error on error.

The waves are beating upon him without restraint, (whilst) he asleep is running in the long wilderness. 3240

The sleeper dreams of the sore pangs of thirst, (whilst) the water is nearer unto him than the neck-vein.

Story of the ascetic who, notwithstanding his destitution and numerous family, was rejoicing and laughing in a year of drought whilst the people were dying of hunger. They said to him, "What is the occasion for joy? It is an occasion for a hundred mournings." "For me at any rate ’tis not (so)," he replied.

Even as (for example) that ascetic was laughing in a year of drought, while all (his) folk were weeping.

So they said to him, “What is the occasion for laughter, (when) the drought has uprooted (destroyed) the true believers?

The (Divine) mercy hath closed its eyes to us: the plain is burnt by the fierce sun.

Crops and vineyards and vines are standing black: there is no moisture in the earth, neither up nor down. 3245

The people are dying from this drought and torment by tens and hundreds like fish far from the water.

Thou art taking no pity on the Moslems; (yet) the true believers are kinsmen and one body (of) fat and flesh.

The pain of one part of the body is the pain of all (its parts), whether it be the hour of peace or war.”