Page:The Mesnevī (Volume 2).pdf/106

 trollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.

This is union with God, and it is not compulsion: this is the shining forth of the moon, this is not a cloud.

And if this be compulsion, it is not the compulsion of (suffered by) the vulgar: it is not the compulsion of (exerted by) the evil-commanding self-willed (soul).

O son, (only) they know (the real meaning of) compulsion in whose hearts God has opened the sight (of the spiritual eye).

To them the unseen things of the future became manifest; to them recollection of the past became naught.

Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.

Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.

Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk.

Do not say, "This substance externally is blood: how should it become a musky perfume when it goes into the gland?"

Do not say, "This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?"

In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.

When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).

It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabil.

O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?

The piece of flesh which is Man, endowed with intelligence and soul, cleaves mountain and sea and mine.

The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asuder.

If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.

How Adam imputed that fault (which he had committed) to himself, saying, "O Lord, we have done wrong," and how Iblis imputed his own sin to God, saying, "Because Thou hast seduced me,"

Consider both our action and the action of God. Regard our action as existent. This is manifest.

If the action of created beings be not in the midst (obviously existent), then say not to any one, "Why have you acted thus?