Rumi's Masnavi - If the two worlds were filled with those whom the Friend has intoxicated, they all would be one (spirit), and that one is not despicable.

If the two worlds were filled with those whom the Friend has intoxicated, they all would be one (spirit), and that one is not despicable.

This (spirit) is nowise rendered despicable by (the appearance of) multitude. Who is despicable? A body-server (sensualist) of fiery nature.

Though the world is filled with the sun's light, how should that splendour of beauteous flame be despicable?

But, notwithstanding all this, mount higher, since God's earth is spacious and delightful. 635

Although this intoxication is (excellent) like the white falcon, (yet) in the earth of (Divine) Transcendence there is (something) superior to it.

Go, become an Isráfíl (Seraphiel) in (your) distinction (pre-eminence)— (become) an inspirer of spirituality and intoxicated and an intoxicator (of others).

Since the intoxicated man's heart is occupied with thoughts of merriment, it has become his practice (to say repeatedly) “I don't know this” and “I don't know that.”

What is the purpose of (saying) “I don't know this” and “I don't know that”? (It is) in order that you may say who He is whom we know.

In discourse negation is (employed) for the purpose of affirmation: cease from negating and begin to affirm. 640

Come, leave off (saying) “this is not” and “that is not”: bring forward that One who is Real Being.

Leave negation and worship only that Real Being: learn this, O father, from (the story of) the drunken Turk.

How a drunken Turkish Amír summoned a minstrel at the hour of the morning-drink; and a commentary on the Tradition, “Verily, God most High hath a wine that He prepared for His friends: when they drink it they become intoxicated, and when they become intoxicated they are purified,” to the end of the Tradition. “The wine is bubbling in the jars of the mysteries in order that any one who is denuded (of self-existence) may drink of that wine.” God most High hath said, “Lo, the righteous shall drink.” “This wine that thou drinkest is forbidden; we drink none but a lawful wine.” “Endeavour through non-existence (of self) to become (really) existent and to be intoxicated with God's wine.”

A barbarian Turk came to his senses at dawn and, (suffering) from crop-sickness caused by wine, desired the minstrel (to divert him).

The spiritual minstrel is the bosom-friend of those intoxicated (with God): he is the dessert and food and strength of the drunken.

The minstrel led them on to intoxication; then again, he (the intoxicated one) quaffed intoxication from the song of the minstrel. 645

That one (the mystic) fetches God's wine (to drink) because of that (spiritual) minstrel, while this one (the sensualist) imbibes the bodily wine from this (sensual) minstrel.

Though both (minstrels) have one name in discourse, yet there is a vast difference between this Hasan and that Hasan.

There is a verbal resemblance in enunciation, but what (real) relation has heaven (ásmán) to a rope (rísmán)?

The participation of a word (in several meanings) is always obstructive (to the understanding): the participation of the infidel with the true believer is in the body (alone).

Bodies are like pots with the lids on: look and see what is in each pot. 650

The pot of that body is filled with the Water of Life; the pot of this body is filled with the poison of death.

If you keep your eye fixed on its contents, you are a (spiritual) king; but if you regard its vessel, you are misguided.

Know that words resemble this body and that their inward meaning resembles the soul.

The bodily eye is always seeing the body; the spiritual eye sees the artful (elusive) soul.

Therefore the man of appearance is misled by the form of the expressions used in the Mathnawí, while they guide the man of reality (to the Truth). 655

He (God) hath said in the Qur’án, “This Qur’án with all its heart leads some aright and others astray.”

God, God! When the gnostic speaks of “wine,” how in the gnostic's eyes should the (materially) non-existent be a (material) thing?

Since your understanding is (only of) the Devil's wine, how should you have any conception of the wine of the Merciful (God)?

These twain—the minstrel and the wine—are partners: this one quickly leads to that, and that one to this.

They that are full of crop-sickness feed on the song of the minstrel: the minstrels bring them to the tavern. 660

That one (the minstrel) is the beginning of the (lover's) course, and this (tavern) is the end thereof: the witless (lover) is like a ball in (the sway of) his polo-bat.

The ear goes (inclines) to that which is in the head: if there is yellow bile in the head, it becomes black bile.

Afterwards, these twain (the minstrel and the lover) pass into unconsciousness: there the begetter and the begotten become one.

When joy and sorrow made peace (with each other), our Turk awakened the minstrels.

The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not. 665

Thou art my face: no wonder that I see it not: extreme proximity is a mystifying veil.

Thou art my reason: no wonder if I see Thee not, on account of the abundance of the intricate perplexities (of thought).

Thou hast come nearer to me than my neck-artery: how long shall I say ‘Oh’? ‘Oh’ is a call to one who is far off.

Nay, but I dissemble with them when I call (to Him) in the deserts, in order that I may conceal Him who is beside me from those who excite my jealousy.”

How a blind man entered the house of Mustafá (Mohammed), on whom be peace, and how ‘Á’isha, may God be pleased with her, fled from the presence of the blind man, and how the Prophet, on whom be peace, asked, “Why art thou running away? He cannot see thee”; and the answer given by ‘Á’isha, may God be pleased with her, to the Prophet—God bless and save him!

A blind man came into the presence of the Prophet, saying, “O thou who suppliest fuel to every oven of dough, 670

O thou who art the lord of the Water (of Life), while I am suffering from dropsy—help, help, O giver of drink to me!”

When the blind man came in hastily by the door, ‘Á’isha ran away to conceal herself (from him),

Because that chaste lady was aware of the resentfulness of the jealous Prophet.

The more beautiful any one is, the greater his jealousy, for jealousy arises from (the possession of) loveliness, O sons.

Since foul hags are aware of their ugliness and old age, they let their husbands take a concubine. 675

When has there (ever) been in the two worlds a beauty like that of Ahmad (Mohammed)? Oh, may the Divine Glory aid him!

To him belong (all) the charms of both worlds: it beseems that hundredfold Sun to be jealous,

Saying, “I have thrown my (resplendent) orb over Saturn: beware, O stars, and cover your faces!

Be naughted in my incomparable radiance; else ye will be put to shame before my light.

For kindness' sake, I disappear every night; (but) how should I depart? I only make a show of departing, 680

That for a night ye may fly without me like bats, flapping your wings, around this flying-place;