M6:3218 — گر عمر نامی تو اندر شهر کاش / کس بنفروشد به صد دانگت لواش

Translation: If your name be Omar in the city of Kashan, no one will sell you lavash bread, not for a hundred dang. Meaning: This verse uses a specific analogy to illustrate that in a community with a unified perspective, your inner identity or spiritual state dictates how the world interacts with you; a fragmented or "double-visioned" perception prevents you from receiving sustenance and truth.

Mowlana, in this verse, employs an extraordinary simile to elucidate the profound significance of "unity of perception" and the impact of one's "inner state" on the external world. We know that, historically, cities like Kashan, Qom, and Sabzevar were predominantly Shia during a period when the majority of Persia was Sunni. Mowlana leverages this historical context to construct his insightful analogy. He posits that in a city like Kashan, where people are united and of one mind around a singular principle (here, the name 'Ali' and what it symbolizes), if your identity or 'name' is 'Omar' (which, in this historical context, represents a perspective or identity contrary to the city's prevailing unity), no one will sell you bread, even for an exorbitant price.

This refusal to sell bread is not merely a social act but a symbol of being deprived of "spiritual sustenance" and the "life-giving lavash." The shops in the city symbolize various facets of the world and avenues for livelihood or knowledge. The 'Omar-named' individual, afflicted with 'ahwali' (double-vision or perplexity), believes each shop is separate and that he must try his luck at the next one. Yet, he is unaware that all shops in this unified city, as if commanded by a single vendor, offer a consistent response based on his 'name' or 'state.' This individual, instead of transforming his inner 'state' and 'name,' seeks to change shops and locations, thus remaining perpetually adrift.

The key to escaping this wandering is to comprehend this underlying unity and to "repent and rectify" that 'Omar-ness.' Mowlana, later in this narrative, explains that if this "illumination of non-double-vision" shines upon his heart, and he changes his name from 'Omar' to 'Ali' (symbolizing the acceptance of unity and a singular perspective), then "bread will be obtained from here, without being referred elsewhere and without sorrow." This change of name is not a superficial alteration, but a transformation in the individual's "ontology" and "worldview." This inner metamorphosis opens the world to him, freeing him from being "referred from place to place," from "hesitation," and from "melancholy," allowing him to find meaning.

In essence, this verse posits that the world is a "mirror" reflecting our inner identity. If we ourselves are "crooked" (kaj), the world appears "crooked" in our eyes. But if one cleanses the inner eye and sees "differently," dissolving into unity, then the world embraces one with blessings, grace, and bread (knowledge and spiritual provision). This liberation from wandering and attainment of meaning is the fruit of this "unity-seeing vision" and a "lover's heart," which obviates the fruitless search from door to door and fills life with presence, devoid of weariness. Ultimately, the parable emphasizes that the problem is not with 'Kashan,' but with our own inner 'name' or state.

Key takeaways

• The world is a mirror of our inner state; our intrinsic identity and spiritual condition dictate our experience of existence.
• Unity of perception is a prerequisite for attaining spiritual sustenance and knowledge; fragmentation and "double-vision" hinder this union.
• Wandering and fruitless searching are consequences of failing to grasp the world's unity and the necessity of transforming one's inner state.
• "Changing one's name" (here, from Omar to Ali) symbolizes a profound shift in worldview and inner identity, not merely a superficial alteration.
• Bread (lavash) in this analogy signifies spiritual sustenance, knowledge, and life-giving grace, which are attained through inner transformation.