M6:756 — پس قیامت شو قیامت را ببین / دیدن هر چیز را شرطست این

Translation: Then become the Resurrection, that you may see the Resurrection; this is the condition for seeing anything.

Meaning: Mowlana asserts that true comprehension of any phenomenon requires an inner, existential transformation into that very phenomenon; mere external observation is insufficient.

This couplet, "Then become the Resurrection, that you may see the Resurrection; this is the condition for seeing anything," embodies one of Mowlana's most profound teachings. Its deep meaning is that true understanding stems not from theoretical or acquired knowledge, but from an existential transformation and a becoming-one with the object of cognition. When confronting divine concepts and grand truths, we often seek rational definitions and demonstrative arguments. However, Mowlana presents a path beyond mere intellect, inviting us to "pre-theoretical thinking."

To comprehend the Resurrection (Qiyāmat), you must yourself become Qiyāmat; that is, a profound, foundational transformation must occur within your being. As the Prophet declared, "Die before you die," this "dying" signifies the silencing of the conceptual mind and the transcendence of the nafs. It is only through an existential connection that we can perceive truths such as love, death, or divinity, rather than through mere definition or description. "Until you become it, you will not know it completely / Be it lights or shadows." Whether light or darkness, full comprehension depends on becoming.

In my book, The Prophetic Dream, I argued that the Great Prophet (PBUH) observed many unseen realities, including the Resurrection, in a sacred dream. Mowlana, however, goes a step further, asserting that the Prophet not only saw the Resurrection but became the Resurrection, and this grand event took root within his very being. This is a sublime station where perception is not about observing, but about becoming one with the object of observation. "This is the condition for seeing anything" means a prophetic eye must be opened. As I wrote in one of my odes praising the Prophet: "You are the bird of the sacred garden, and you are the very flight itself." Both the bird and the sky of its flight have become one.

This mode of understanding is achieved not through intellect, but through "dying." "This is understood through dying, not through intellect"; these are Mowlana's own experiences that he shares with us. He states that to perceive the zubāl (flame) of love, you must yourself become love. This logic, though it may initially seem counter-intuitive, is fundamental to mystical experience. The world is full of spiritual truths and "figs"; "There are many figs and thorns on this side / If a guest, a fig-eating bird, arrives." Yet, only the "fig-eating bird" – one whose existential taste and insight have been transformed – can benefit from them. Our sight, smell, hearing – all our senses must undergo a change to perceive these truths.

And let us not forget, the "proof" (burhān) that Mowlana alludes to in subsequent verses is not a logical, Avicennan argument. Burhān literally means clarity and elucidation. Mowlana's method of substantiating his claims is not through philosophical syllogisms, but through parables and pointing a finger at the moon, guiding the audience. He constantly turns us towards a direction so that we ourselves may position that truth within the field of our existential vision and behold it with our inner eye. This is an invitation to transformation, not merely to thought.

Key takeaways

• True understanding of anything is attained not through mere intellect, but through an existential transformation and becoming that very thing.
• To comprehend Resurrection, love, or death, one must experientially embody these phenomena; one must become the Resurrection or become love.
• This mode of knowing transcends theoretical and conceptual thinking, requiring a "dying" (the silencing of the conceptual mind).
• Mowlana interprets the Prophet's journey through this lens: he did not merely witness the Resurrection, but became it.
• To benefit from the truths of the world, our existential "taste" and inner senses must be transformed; only the "fig-eating bird" can savor the "figs."
• Mowlana's use of "proof" (burhān) signifies illumination and guidance toward truth, not logical or philosophical argumentation.