M6:662 — در سر آنچه هست گوش آنجا رود / در سر ار صفراست آن سودا شود

Translation: Whatever is within the head, the ear inclines thereto. If yellow bile (safra) is in the head, it turns into black bile (sawda). Meaning: Rumi states that our perception and hearing are governed by our inner state; what occupies our mind directs our attention. A predisposed unhealthy temperament (like anger or "safra") can transform into a more pathological condition (like melancholy or "sawda").

This verse, in my firm opinion, stands as one of Rumi's greatest insights and lies at the very heart of his epistemological and ontological system. Here, he points to a fundamental psychological and existential truth: our perception, both auditory and visual, is not passive; rather, it is actively guided by what is within us—by our intentions, desires, and inner states.

Consider this crucial point: the ear does not simply hear everything; it hears only what it wishes to hear. The eye does not see everything; it sees only what it desires to see. This is an active filter within our being. As Rumi famously puts it elsewhere: "A donkey enters Baghdad suddenly / And passes from this side to that side / Of all the delights and pleasures and tastes / It sees nothing but melon rind." This is a bitter but true reality: a person whose inner being seeks only melon rinds will, even in a Baghdad teeming with wonders, perceive nothing but melon rinds. This world, with all its beauties, is nothing more than food and lust for one whose internal gaze is fixed solely on immediate gratification. This attests to the truth that "Whatever is within the head, the ear inclines thereto"—meaning, whatever resides in your deepest consciousness attracts and canalizes your attention.

Rumi then moves to the second statement: "If yellow bile (safra) is in the head, it turns into black bile (sawda)." This is an allusion to ancient medicine and the four humors, which must be understood in its context. In Galenic medicine, safra (yellow bile), originating from the liver, was associated with anger and wrath. Sawda (black bile), stemming from the brain, was linked to madness and melancholy. Rumi employs this metaphor to convey that if an immoderate tendency, for instance, safra in the sense of anger or ill-will, dominates one's "head" (inner disposition), this internal state can intensify and transform into a more pathological condition, such as melancholy (sawda) or obsessive delusion.

The profound message of this verse connects deeply with Rumi's earlier discussions about the Masnavi, or even the Quran, being both "hadi" (guiding) and "muzill" (misguiding). Just as divine words bring guidance to some and lead others astray, the impact of any external stimulus—be it spiritual music or wise discourse—depends entirely on the "temperament" (mizaj) and "head" (sar) of the listener. If the "head" is full of safra (anger or distorted perception), that discourse or music will not only fail to soothe but may even transform it into sawda (destructive melancholy or obsessive denial). Here, Rumi emphasizes that the capacity and internal state of the audience are prerequisites for receiving and being affected by the message.

This is precisely why "equivocation is always a highwayman" and why one should never be content with appearances. The outward form of the Masnavi's words, or even the outward appearance of individuals, can be misleading; but it is what lies within them that truly distinguishes. If safra resides in the head, even amidst joy and ecstasy, that safra will transmute into sawda, turning sweetness into bitterness.

Key takeaways

• Our perception and attention are not passive; they are actively guided by our inner intentions and states.
• What resides in our "head" (inner consciousness) acts as a filter for how we experience the world.
• Just as a donkey in Baghdad sees only melon rinds, humans perceive the world according to their internal dispositions.
• The dominance of an unhealthy inner state (like anger or safra) can transform into a more pathological condition (like melancholy or sawda).
• The impact of any external stimulus, including wise discourse or spiritual music, depends on the listener's "temperament" (mizaj) and "head" (sar); the Masnavi itself can guide or mislead.
• This verse emphasizes that the recipient's internal capacity and state are crucial for the reception and effect of any message.