The Masnavi, Book I (Rumi) · 19 of 37 · tr. E.H. Whinfield
STORY VII-c
My ardour arises not from joy or grief, My sense mates not with illusion and fancy.
My condition is different, for it is strange.
Deny it not !
God is all-powerful.
Argue not from the condition of common men, Stumble not at severity and at mercy.
For mercy and severity, joy and sorrow, are transient, And transient things die; "God is heir of all." 7 "Tis dawn!
O Protector and Asylum of the dawn!
Make excuse for me to my lord Husamu-'d-Din!
Thou makest excuses for c(Universal Reason and Soul; 8 Soul of souls and Gem of life art Thou!
The light of my dawn is a beam from Thy light, Shining in the morning draught of Thy protection!
Since Thy gift keeps me, as it were, intoxicated, What is this spiritual wine that causes me this joy?
Natural wine lacks the ferment in my breast, The spheres lag behind me in revolutions!
Wine is intoxicated with me, not I with it!
The world takes its being from me, not I from it!
I am like bees, and earthly bodies like wax, 9 I build up these bodies as with my own wax!
*NOTES: 1.
This is a comment on the saying of Faridu-'d-Din Attar, "Thou art a man of lusts, O fool!
In dust eat blood!
but if a man of heart eats poison, 'tis as honey." 2.
See Koran xxi.
68, and Rodwell's note.
3.
This is a comment on the Hadis, "Verily Sa'd is a jealous man, and I am more jealous than he, and God is more jealous than I, and of His jealousy He prohibits 'All pollutions, both outward and inward.'" (Koran vi.
152.) 4.
This is a quotation from Hakim Sanai, and forms the text of the following discourse.
5.
See Gulshan i Raz, I.
140, and Omar Khayyam Quatr., 270.
6.
See Gulshan i Raz, I.
745: Frowns are the occultation of the Beloved by the veil of phenomena; smiles, the revelation of Absolute Being to its votaries.
Sa'di (Gulistan, Book II.
Story XI.) says: "The vision, of God to the pious consists of manifestation and occultation; He shows Himself, and again withdraws Himself from our sight." 7.
Koran xv.
23.
8.
i.e., the Logos, and First Soul, upposed to be referred to in the text: "O men, fear your Lord, who hath created you from one Soul, and of him created his wife" (Koran iv.
I).
See Gulshan i Raz, I.
203.
9.
i.e., in his spiritual exaltation he feels himself as the Logos, where from tho whole material creation emanates.
§ Ask Guru about this passage →Themes
Divine Intoxicationpraxis
Ecstatic, non-rational receptivity to the divine figured as drunkenness — Plato's symposium wine, Rumi's sukr, Eckhart's 'sober drunkenness'; the passive/receptive metaphor for divine encounter, distinct from divine_madness's active possessing rapture.
[auto] The text explicitly describes being 'intoxicated' by a 'spiritual wine' that surpasses natural wine, a central Sufi metaphor for divine ecstasy.
All passages →Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] The text repeatedly references light as divine origin: 'The light of my dawn is a beam from Thy light.'
All passages →Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The speaker identifies so closely with the divine source that 'Wine is intoxicated with me' and the world derives being from him, indicating a merging of identities.
All passages →Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
[auto] The passage states that 'mercy and severity, joy and sorrow, are transient' and the speaker's condition is different, transcending these dualities.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The passage contains direct address to the divine: 'O Protector and Asylum of the dawn! Make excuse for me to my lord Husamu-'d-Din!'
All passages →Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
[auto] The speaker claims 'The world takes its being from me,' reflecting the Sufi doctrine of Wahdat al-Wujud where existence is ultimately one divine reality.
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