M6:3161 — عکس آخر چند پاید در نظر / اصل بینی پیشه کن ای کژنگر

Translation: How long will the reflection last in your sight? / Practice seeing the origin, O crooked-gazer! Meaning: This verse calls us to move beyond superficial appearances and fleeting reflections, urging us to cultivate a gaze that penetrates to the fundamental reality and origin of all things, recognizing that perceived distortions often stem from our own crooked vision.

This verse delves into the profound psychological and metaphysical insights of Mowlana, urging us to abandon a superficial gaze at 'reflections' (ʿaks) and instead cultivate the practice of 'seeing the origin' (asl-bīni). The immediate context for this admonition stems from the tale of the lion and the rabbit, where the lion mistakenly attacks its own reflection in a well, believing it to be a rival, and perishes. The beyt implicitly asks: how long can such an illusory image hold one's attention?

Firstly, on a psychological level, this verse addresses the phenomenon of 'projection' (farafkani). Mowlana frequently emphasizes that many of the faults and evils we perceive and lament in others are, in essence, our own 'reflections' and shadows. We see our own defects mirrored in another's being, yet instead of self-reproach, we blame the other. The 'crooked-gazer' (kaj-nagar) here is one oblivious to their inner distortions, hence perceiving the world as crooked. As Mowlana states elsewhere: "If one crooked hair can veil the heavens, what if all your parts are crooked?" The issue is not the world's inherent crookedness, but our own distorted lens.

Secondly, on a metaphysical plane, this world of forms is but a 'reflection,' a 'shadow' (sāyeh) of the Absolute Being. "This world is the shadow of God; one should not attack the form, nor deem the form to be true." As we often observe, these forms are like the foam on the ocean: "The forms of the world are the ocean's foam; pass beyond the foam if you are of pure heart." One who becomes attached to, or contends with, the reflection is ensnared by their own illusion. The rhetorical question, "How long will the reflection last in your sight?" carries a self-evident answer: a reflection is transient, fleeting, and devoid of intrinsic reality. Whatever possesses permanence and authenticity is the 'origin,' not a mere reflection.

Thirdly, this verse serves as a crucial reminder of the importance of 'asl-bīni.' The 'origin' (asl) represents truth, the root of existence, and profound meanings. Here, Mowlana diverges from poets like Hafez, who might occasionally lament the world's imperfections, wishing to "build a new world and a new humanity," as if the world were fundamentally flawed and required reconstruction. Mowlana, however, does not share this perspective. The world, from his vantage, is a perfect creation; any perceived flaw resides within the beholder's eye. Therefore, the solution is not to rectify the world, but to rectify one's own 'gaze.' "Practice seeing the origin" implies turning one's vision towards the source, rather than battling with shadows and appearances, and recognizing one's true provenance and destination. This is a command for inner transformation, for altering the quality of perception, and for moving from form to meaning, from multiplicity to unity. If one aligns with the 'origin,' one will no longer perceive crookedness, for the origin is never crooked.

Key takeaways

• Many faults we perceive in others are projections of our own deficiencies.
• The world is a shadow of God; superficial forms should not be mistaken for ultimate reality.
• The origin (asl) is enduring truth; reflections (ʿaks) are fleeting and baseless.
• The world's perceived crookedness is often a distortion in our own gaze; we must correct our vision, not the world.
• Mowlana urges us to seek the root and origin of truth, rather than battling with superficial appearances.