Rumi's Masnavi - This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.

This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.

The four elements are four strong pillars by which the roof of the present world is (kept) upright.

Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).

Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe. 50

My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.

Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?

Behold the surging armies of my “states,” each at war and strife with another.

Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?

Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace? 55

That world is naught but everlasting and flourishing, because it is not composed of contraries.

This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.

He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”

Colourlessness is the origin of colours, peaces are the origins of wars.

That world is the origin of this dolorous abode, union is the origin of every parting and separation. 60

Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?

Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.

(But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.

Perceive that wars which are the origins of peaces are like (the war of) the Prophet whose war is for God's sake.

He is victorious and mighty in both worlds: the description of this victor is not contained in the mouth. 65

Still, if it is impossible to drain (drink) the Oxus, one cannot deny one's self as much (water) as will slake thirst.

If you are thirsting for the spiritual Ocean, make a breach in the island of the Mathnawí.

Make such a great breach that at every moment you will see the Mathnawi to be only spiritual.

When the wind sweeps away the straw from the (surface of) the river-water, the water displays its unicolouredness.

Behold the fresh branches of coral, behold the fruits grown from the water of the spirit! 70

When it (the Mathnawí) is made single (and denuded) of words and sounds and breaths, it leaves all that (behind) and becomes the (spiritual) Ocean.

The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.

The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,

But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.

In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.” 75

In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).

(When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).

Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.

(Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.

When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!” 80

Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”

The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,

Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.

The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.

From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent. 85

At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.

Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,

Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.

They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.

When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín. 90

Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.

That Sun smites the snow with a dagger: it causes the torrents to pour from the mountains upon the (frozen) earth,

For it is neither of the east nor of the west: by day and by night it is at war with the astronomer,

Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?

Displeasing to thee are the words of that trusty one in the Qur’án—‘I love not them that set.’ 95

(Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.