M1:3762 — وان یکی سه ماه می‌بیند بهم / این سه کس بنشسته یک موضع نعم

Translation: And one sees three moons simultaneously; These three people are seated in one blessed place (yet perceive differently). Meaning: This verse highlights the differing perceptions of individuals regarding a single reality, suggesting that from a shared vantage point, some can discern deeper, layered truths of existence.

Mowlana's Masnavi is replete with the profound existential point that what we perceive are merely the forms and appearances of the world, not its depth and truth. I have often highlighted Mowlana's unique style in expressing this truth: he repeats words like 'water' and 'light,' speaking of 'water of water' (āb-e āb) and 'light of light' (nūr-e nūr). This is by no means a mere poetic flourish or literary device; it is a deep philosophical and epistemological statement. 'Water of water' signifies the true essence of water, of which the water we perceive is but the foam upon its surface. Likewise, 'light of light' transcends the visible light.

The Holy Quran, in a timeless allegory, likens the world to water sent down from the heavens, causing rivers to flow, but upon this water, a high froth (zabad rābī) forms. This froth represents transient worldly life and attachments that we mistakenly deem essential, whereas the true essence lies in the flowing water beneath. The froth passes away, and what benefits humanity – the water – remains in the earth. This Quranic simile forms the bedrock of Mowlana's understanding of the layers of reality.

The verse in question, M1:3762, presents this very idea in a different light: 'And one sees three moons simultaneously' while all are 'seated in one blessed place' (yak mawḍiʿ-e na'm). This implies that different individuals, physically situated in the same location and observing the same phenomenon (e.g., the moon in the sky), possess varying perceptions of it. One might see only a single moon, the visible, superficial form of the moon, while another might perceive two or three moons, signifying access to deeper, more subtle layers of that apparent moon. This indicates that reality itself is multi-layered, and only specific 'eyes' are capable of discerning these strata.

This principle is not confined to material phenomena. Recall the expression 'soul of soul' (jān-e jān), which is the root of the word jānān (beloved). We possess a soul, but there is also a 'soul of soul' that imbues our soul with life. The Beloved's existence becomes hidden within the lover's being, making the Beloved the 'soul of soul.' Thus, this duality and multi-layered nature permeate all realms of existence, from water and light to the moon and the soul. This entire world comprises forms beneath which truths are concealed, and these truths themselves are hierarchically ordered, descending into ever deeper dimensions.

Attaining such perception necessitates an 'inner eye' (chashm-e bāṭen-bīn). Mowlana emphasizes that the 'eye that sees froth' differs from the 'eye that sees water.' To perceive the 'water of water' and the 'moon of moon,' one must possess an eye beyond these outward senses; an eye acquired through association with those who possess such vision and through divine grace. The seeker's task is to search for the underlying layer and hidden truth in every phenomenon, liberating oneself from superficiality.

Key takeaways

• Reality possesses multiple layers; what we perceive is merely its outward form.
• Mowlana, through reduplication like 'water of water' and 'light of light,' points to hierarchical levels of truth.
• Human perception of a single phenomenon varies, with some accessing deeper, subtle dimensions.
• The Quranic allegory of 'froth on water' underpins Mowlana's view of transient phenomena versus hidden truth.
• An 'inner eye' (bāṭen-bīnī) and freedom from superficiality are essential to perceive the underlying layers of reality.