Found this out on the web:
REASON
Rumi considers reason, which is the faculty for thought, cognition, and comprehension, from two points of view. According to Rumi, reason is the faculty
of man that can sometimes be both very valuable and sometimes serve no use. He elaborates his views of two stages. At the first stage, reason is a
very valuable divine gift that distinguishes man from animals and lets him attain humanity. Man defeats his lower self (nafs) with reason and becomes
a superior being by escaping from his bodily desires. Reason is a holy light in the heart; truth and falsehood can be distinguished with it. With the
same token, our Prophet says: "Whoever is foolish,, i. e., has no reason, is our enemy. " Explaining this Prophetic Tradition, Rumi says:
The Prophet said, "Whosoever is foolish, he is our enemy and a ghoul who waylays (the traveler).
Whosoever is intelligent, he is our soul, his breeze and wind is our sweet basil. "
(If) intelligence reviles me, I am well-pleased, because it possesses something that has emanated from my emanative activity, Its revilement is not
without use, its hospitality is not without table; (But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.
Rumi composed many other couplets that emphasize the importance of reason. He lets us know that reason stops selfish desires and is the opposite of lust.
Rumi metaphorically expresses that selfish desires and lust are feelings that belong to our body and that, as a divine gift, reason remains like a strange
guest in our mortal body. Most of the time the lower self (nafs) overpowers reason. The reason for this is that the dog of self is in rebellion in its
own home: "You are in this body store selling all stuff. There are two valuable elements hidden under your store... Be quick to dig before the end of
this lease of the rented house without you having gained any profit from it. "
Rumi expresses the struggle between reason and the self with the following verses. Like a psychologist, he explains the feelings one by one with
metaphorical expressions and warns us.
The (carnal) nature desires to take revenge on its adversary: reason is an iron chain upon the flesh.
It comes and prevents it (the flesh) and restrains it: reason is like a police-inspector controlling its good and evil (actions).
Reason that is allied to Faith is like a just police-inspector; it is the guardian and magistrate of the city of the heart.
It is mentally alert like a cat; the thief remains in a hole, like a mouse. Wherever the mouse gets the upper hand, no cat is there, or (at least) there
is (only) the (unreal) form of a cat.
What cat (is to be compared with the reason) ? Faith-reason in the body is the lion that overthrows the lions.
In another couplet Rumi compares a man with reason to a spiritual guide carrying the torch that shows the true path and guides those who have remained
in darkness and lost their way: "The intelligent man is he who has the lamp: he is the guide and the leader of the caravan. " Rumi continues to praise
reason: "If Intelligence displays its face in visible form, day will appear dark beside its light. And if the shape of foolishness became visible, beside
it the darkness of night will be radiant. " And: "The tear made by foolishness and ignorance does not admit to being patched up: do not sow the seed of
wisdom there, O counselor. " The Mesnevi contains a parable about Jesus' running away from the fool:
Jesus, son of Mary, was running toward the mountain as if he were running from a lion that wanted to shed his blood. Somebody ran behind him and asked:
"What is wrong? There is no one behind you. Why are you running as fast as a bird flies?"
Jesus was running so fast mat he even did not turn around to answer the man because of his hurry. The man ran a little bit more after Jesus, and he
called out again:
"For God's sake, stop for one moment. Why and from whom are you running away? I want to know. "
Jesus said:
"I am running away from a stupid person. Don't stop me, let me get away. "
The man said:
"Aren't you the Messiah who opens the eyes of the blind and the ears of the deaf?"
Jesus;
"Yes, I am. "
The man asked again:
'Aren't you the one who makes a dead man jump like a lion that has just found its prey?"
Jesus:
"Yes, I am. "
Upon this, the man said:
"O pure and clean spirit! Who are you afraid of when you possess so many miracles?"
Jesus said:
"I read the Greatest Name that God has granted me to a blind person, and his eyes opened. I read it to a deaf man, and his ears started to hear. I read it
over a rock like a mountain, and it split and fell into pieces. I read it over a dead person, and he came back to life and arose. And I read it to a
stupid man a hundred thousand times, but it did not help.
After explaining from many different perspectives that reason is a great gift for man, Rumi provides us with a metaphor to show us that, after all, reason
cannot take us further on the path to God, the path of love. He likens reason to the Archangel Gabriel and says: "While the Prophet was ascending toward
God during the Night of Ascension (Mi'raj) with the guidance of Gabriel, they came to a point where reason said: ^O Ahmad, if I take one step further I
will burn. You leave me here, from this point onward. You proceed further, O king of spirit, this is my limitation. '"
According to Rumi there comes a time when reason is no longer of use. How is it that reason that defeats the self, benefits us in many ways, raises us
to the level of humanity, makes us attain faith, is thrown away like an old fashioned lamp 'Aql, the Arabic word for reason, comes from the same root
as 'iqal which means "watch-chain. " Like the watch-chain that ties the watch to the vest, if you try to pull and extend something beyond its range, it
breaks. Therefore, Ziya Pasha, speaking of the life of paradise, said, "The comprehension of its higher concepts is not necessary for this little mind
because this scale cannot handle that weight. " The Dutch Erasmus (d. 1526), one of the greatest thinkers of the Renaissance era, maintains in his work
Praise to Folly that reason is sometimes useless. The great poet Fudhuli complains of reason in one of his couplets: "I seek guidance from reason, and
reason gives me misguidance. " Rumi stated that reason cannot be called reason when it becomes an obstacle to attaining the greater truths: "When your
mind becomes an obstacle for you on the path of God then that is no more a mind. It is a snake and a scorpion. Rumi describes as a mischief-maker the
faculty of reason that he once praised very much and that took us toward good and humanity: "The mind that is a mischief-maker takes the spirit
to evil. " "Sell reason and mind and buy excitement, " he says. "What you call reason and intellect are a guess and an illusion but excitement is insight.
Sacrifice reason in the presence of Mustafa (the Prophet of Islam) and say "Hasbiy Allah' (God is enough for me). Wherever, in whatever matter, you see
a selfish interest, run away from it, drink poison, and pour the Water of Life Ever-Lasting on the ground. If somebody praises you, insult him and curse
at him. Give your capital to the bankrupt person. Leave security and go where there is fear and danger. Leave your reputation and dignity. Be publicly
disgraced. I have already tried the mind that thoroughly contemplates and calculates the future, from now on I will try to adopt craziness. "
In the Mesnevi, Rumi refers to the well-known tale of Moses and Khidr as narrated in the Qur'an, explaining that although Moses was a prophet, he could
not make sense of some of the things Khidr did: "Acts that were trivial for Khidr bewildered the mind of Moses. When Moses saw those things, he could not
make sense of them. Those acts seemed inopportune and untimely to Moses because Moses did not have that spiritual state (of Khidr). If Moses1 mind could
not make sense of the matters of the Unseen, the matters that happen beyond, then how can that mouse mind of yours make sense of them?"
In other verses in the Mesnevi, Rumi discusses the faculty of the mind:
The foresight of this mind is up to the grave. But the mind of a "possessor of heart" sees things that are to come until Judgment Day and the blowing of
the Trumpet. This mind goes no further than the grave and soil. This foot cannot go beyond to the field where there are amazing things. You give up on
this mind and on this foot and walk. Seek an eye for yourself that can see the unseen world and be saved.
When the human being escapes this mind that is full of desires, passions, and aspirations, he finds hundreds of thousands of amazing minds.
In love, there are many bright and beautiful things other than what can be comprehended with this mind. In God there are many minds other than yours
with which He manages the infinite heavens and countless worlds therein. You obtain the nourishment of this world with this mind. With the other mind,
you transcend the seven heavens. If you let go of yourself in the love of God, escape from the ego, and abandon the mind, God gives you ten times
this mind, even seven hundred times.
I presented some of Rumi's views found in the Mesnevi regarding the real reason that will lead us to God. I also found it useful to borrow a few
couplets from the Divan-i Kabir discussing the same subject:
Reason is a chain around the feet of those who set out on the path of God and the lovers of God. O son, break this chain, the path is perfectly visible.
Reason is a bond and the heart is an illusion. The body is taken by arrogance and pride. The soul hid itself behind a curtain and does not show itself.
Under these circumstances, with these heavy burdens, how can you proceed toward the truth? The path is invisible and hidden. It is hoped mat if you
give up reason, the heart, and the soul, you will be able to see the path of complete understanding and perception of God.
Yesterday reason ran away from our assembly barefooted because we are out of the realm of reason and assumptions.
You are submerged in thoughts, you are looking for a remedy for your illness while in fact the thing that increases your illness and annoys you is your
being submerged in thoughts. The thoughts are preventing you from proceeding on the path to God. If you want to attain God and truth, leave thoughts and
increase the excitement. You are not a man of thoughts, but a man of clarity, a man of heart. Thought turns into a dragon on the path that leads to God.
O soul, be crazy, be insane, why are you relying on reason, why are you tying yourself to reason?
I grabbed reason by its ear and said: "O reason! Get out, today I am saved from you. O reason, take your hand off me. Today I attained insanity, and held on
to it. "
May the people with reason be far from the lovers of God. May the smell coming from the drain pipe of a bath remain far from the zephyr. If someone with
reason comes to our assembly do not let him in, but if a lover of God comes, welcome him and say, 'Welcome, you have honored us' to him hundreds of times.
Love shies away from the light of reason. It is a very bad thing to become old at a young age.
You have two heads. One is the head of earth that belongs to this world; the other is the spiritual head that belongs to the heavens.
What Rumi describes as the reason that provides us with material benefits, makes us superior to the animals, is apparently the reason that is our material
mind, which Rumi calls "the head of earth." At the first stage, Rumi praised this kind of reason, and then he found reason to be insufficient, rejected it,
and left it behind. After saying that it is crazy to carry this material reason, he began describing the other spiritual reason that is in our other head
that belongs to the heavens. It is clear that we can attain God and truth only through the reason in the pure head that belongs to the heavens