Rumi's Masnavi - You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?

You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?

You will be the light of the house, like the candle, if like the candle you shed showers of tears.

The mother’s or father’s sourness of face preserves the child from every harm.

You have experienced the pleasure of laughing, O inordinate laugher: (now) experience the pleasure of weeping (and recognise) that it is a mine of sugar.

Since thinking of Hell causes weeping, therefore Hell is better than Paradise. 1585

In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.

Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.

On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).

Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.

Read in the pages (of the Qur’an) their affair is a matter for consultation: be (devoted) to the Friend and do not say to him disdainfully, ‘Fie!’ 1590

The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.

When you come into a company of friends, sit silent: do not make yourself the bezel in that ring.

At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single thought and silent.

Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).

The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’ 1595

Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.

If you utter two true words, O such-and-such, the dark (false) speech will begin to flow in their train.

Haven’t you read that (your) talk concerning (your) griefs, O frenzied (lover) is drawn along by the draw (ride) of talk?

Beware, do not begin (to speak) those right words, for words quickly draw (other) words (after them).

When you have (once) opened your mouth, they are not in your control: the dark(falsehood) flows on the heels of the pure (truth). 1600

He (alone) may open (his mouth) who is preserved (from error) in the way of (Divine) inspiration; ‘tis permissible, since he is entirely pure;

For a prophet does not speak from self-will: how should self-will proceed from him who is preserved by God?

Make yourself one that speaks eloquently from ecstatic feeling, lest you become a slave to argumentation like me.”

How the Súfi questioned the Cadi.

The Súfi said, “Since (all) the gold is from a single Mine, why is this beneficial and that other harmful?

Since the whole (Creation) has come from a single Hand, why has this one come sober and that one intoxicated? 1605

Since (all) these rivers flow from a single Sea, why is this one honey and that one poison in the mouth?

Since all lights are (derived) from the everlasting Sun, wherefore did the true dawn and the false dawn rise?

Since the blackness of every seeing person’s eye is (derived) from a single Collyrium, wherefore did true sight and strabism come (into being)?

Since God is the Governor of the Mint, how is it that (both) good and spurious coins are struck?

Since God has called the Way ‘My Way,’ wherefore is this one a trusty escort and that one a brigand? 1610

How can (both) the (noble) freeman and the (base) fool come from a single womb, since it is certain that the son is (the expression of) his father’s inmost nature?

Who (ever) saw a Unity with so many thousand (numbers), (or) a hundred thousand motions (proceeding) from the essence of Rest?”

The Cadi’s reply to the Súfi.

The Cadi said, “O Súfí, do not be perplexed: hearken to a parable in explanation of this (mystery).

(‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.

He stands immovable, like a mountain, in his disdain, while his lovers are quivering like leaves. 1615

His laughter stirs (them to) tears, his glory causes their glories to fade.

All this conditionality is tossing like foam on the surface of the unconditioned Sea.

In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).

How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.

What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like? 1620

When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?

Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.

Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?

Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?

Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body— 1625

How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.

Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’

The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’

Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’

Here the resplendent sun pays homage to the mote, like a menial. 1630