M6:3240 — بر همه جوها تو این حکمت مران / اندرین جو ماه بین عکسش مخوان

Translation: Do not apply this wisdom to all streams; In this stream, see the Moon, do not call it a mere reflection. Meaning: Do not assume that all manifestations are mere illusions or reflections. In certain streams of existence, the very essence of reality (the Moon) is directly revealed, and it must be perceived as the original, not a copy.

This verse marks the climax of an allegorical tale recounted by Mawlana, that of a man named 'Umar in the Shi'ite city of Kashan, where no one would sell him bread. This story illustrates the deceptive multiplicity of the world and the error of 'ahwal بودن' (being cross-eyed or seeing double), which leads us to perceive a singular truth as fractured and multiple. Following this tale, Mawlana invites the reader to refrain from applying a single 'wisdom' or rule — that of perceiving mere reflections or illusions — to all 'joys' (streams, manifestations, or channels) of existence.

Typically, we label the phenomena of the world as 'reflections' or 'imaginations,' assuming that the true reality lies hidden behind a veil, and what we see is merely a fleeting, insubstantial echo. However, Mawlana, in this verse, clearly refutes such a perspective: 'In this stream, see the Moon, do not call it a mere reflection.' In this specific stream of existence, in this pure channel of truth, you must perceive the 'Moon' itself, not merely a lifeless reflection of it. The 'Moon' here symbolizes the divine reality, the singular essence, and the Eternal Beloved.

I have previously noted that, from Mawlana's perspective, mystical experiences — which to the common eye appear as mere imagination or hallucination — are, in fact, reality itself, having taken on an imaginative form. He states: 'When the eye is washed with this water, it becomes free from double-vision / It sees the reflection, and the basket is filled.' This means that with a purified, single-seeing eye, once 'harr' (double-vision or delusion) vanishes, these very 'reflections' gain such concreteness that they fill the 'basket' with 'fruit.' This implies that what initially appears to be a reflection is, upon deeper insight, the fruit-bearing reality itself. If water yields fruit, it is no longer mere water; it is a 'garden.' Thus, one should not be deceived like Bilqis by a 'bubble' (the illusory appearance) and underestimate the true nature of what is seen. Bilqis mistook the glass floor of Solomon's palace for water and lifted her garment, but Mawlana inverts this deception: he asks us not to belittle that which possesses essence and originality, merely because of its 'reflection-like' appearance.

Therefore, the conclusion is that every manifestation, however 'reflection-like' in appearance, is in reality the 'Moon' itself, manifested. This is the essence of wahdat al-wujud (unity of existence), which perceives the Divine essence in every particle and phenomenon, recognizing every reflection as the very truth. This perspective liberates individuals from wandering and being 'transferred from place to place' within the 'Kashan full of fear and hope' that is this world. It assures them that everywhere they turn, the face of God is present, and the Moon of truth is manifest and evident in every stream and every manifestation.

Key takeaways

• Reality is unified; the apparent multiplicity of the world stems from our 'double-vision' (ahwali).
• Every manifestation of existence, though seemingly a 'reflection,' is in essence the truth itself.
• Divine manifestations should not be dismissed as mere inert reflections; they embody the very essence of reality.
• To see the 'Moon' in the stream, rather than just its 'reflection,' requires a purified and unified gaze.
• This perspective liberates one from existential wandering and ennui, imbuing life with profound meaning.