And some day, a Zen-Buddhist poem made up but of two lines turned both his head and his soul upside down:
"If you wish to know the road up the mountain,
You must ask the man who goes back and forth on it."
That easy were it!
Yes, but would the peak that 'led up the mountain' coincide with 'his' peak?
The answer to his question was a few pages ahead:
"From of old there were not two paths;
'Those who have arrived' all walked the same road."
Was it ever possible to find a human being who aimed the peak, climbed up thereabouts, moreover came back among those that worship the matter, who idolised prosperity?
A human being...
What was a 'human being' then?
The extensions that ever so many human crowds resided had been resembling an infertile, deserted, ramshackle infinite space falling to pieces where no grass sprouted for so long.
What was a human being?
Wasn't RŻmi, who said "I died from minerality and became vegetable; and from vegetativeness I died and became animal. I died from animality and became man. Yet once more I shall die as man to soar with angels blest," fore-hammering into our heads that one is not born 'a human being', but could 'become' a human being for seven hundred and fifty years?
How, then, would he 'become a human being'?
Wasn't also YŻnus, who said "One who is void of light of love becomes an animal; animal does not listen to advice." took 'love' as the fundamental condition so as to become a human being from a similar number of centuries ahead?
He turned to YŻnus again. He should have looked at what that ball of wisdom had said on 'love', on 'the path':
"Might hee who doeth not sacrifice his life in th' name of love be a lover?
Might hee who doeth not try hard and reach that friend be a lover?"
Essentially, why would one take the road if the goal was not worth sacrificing his/her life? If you were not among those who took fickle aspirations as objectives, what else can your both love and friend be other than God or Godliness?
So many books he did go through in order to learn the signs of 'the path' thoroughly. As he read the following words of Ebu Hasan Harak‚ni, a mystic figure nearly of ten centuries ago, he gave up wasting time with definitions and so forth:
"It is a path of the fearless and the mad and the drunk... However the advantage of the drunkenness, madness, fearlessness with God is limitless! This path is not definable by the uttering of the tongue, nor it is observable by the eye; it is not explainable with knowledge nor reachable with the organs. That's all!"
Ok; it couldn't probably be defined; but couldn't a couple of data, a few signs regarding the path, the journey be found among the lines of the masters who had reached the peak? Some day, the following words of the first master of Cel‚leddÓn-i RŻmi attracted his attention:
"Along this path, journeys are of two types: One is the journey towards the God, the other journey at the God... The journey towards the God is completed by giving up the 'ego' and this mean world; by giving up yourself. The journey after reaching the God is endless."
Selfhood, id or ego... The part of us that savant YŻnus cursed saying "Let me kill th' dog named ego; doeth not let it in; I reject!"...
What YŻnus Emre had said was quite ok, but, was the ego and worldly wills the sole hindrances that closed the path, that put the passenger off? Then it would not be that difficult. However, in another poem the virile Turkoman defined the difficulties as follows:
"The station of the path is far away; who will reach 't?
The difficulties are so many; who will succeed?
This path needs provision, nothingness, much indeed;
A hearth made of steel it needs, to get into this path steep.
Those that bruise one's belief are many, have in mind, on this path;
If thou obey the ego, shame will not leave your face;
Seventy thousand deceitful areth, have in mind, on this path;
Man who kill'd the ego only could break them all.
Even fine Al-sirat Bridge is easier on this path.
The remedy will be his resistance to whom visit'd the friend.
YŻnus, 'tis time to call; come, let's go to nothingness;
My eye will see the face of God; if 't ever deserv'd this."
May the path be far and difficult; may it be filled with belief bruisers and the deceitful. He had already targeted to look for the Supreme Friend. Whoever he saw, he asked Him/Her. Wherever he felt a pleasantness, had he already begun to perceive that pleasantness was a reflection from Him/Her. He ran to and fro, through the seven climates, in four directions for some time, up until he met the following lines of pioneer of the pioneers RŻmi:
"Why doeth thou run to and fro, when th' target's thou indeed?
Saying 'He' means, saying 'thou'; but never ever say 'Me!'
Thou Say always "Thou."; what's 'thou'ness, 'he'ness but stupefaction?
Just let th' eye look honestly; you become Him, and He thou!"