M6:241 — یا که دید چارقش زان شد پسند / کز نسیم نیستی هستیست بند

Translation: Or who found their rustic sandal agreeable, because being is held captive by the breeze of non-being. Meaning: This verse describes humanity's flight from the heavy burden of conscious, responsible existence; it suggests that when one immerses in selflessness, even life's unpleasurable aspects (like a worn sandal) become acceptable, as the demanding, anxious self, which flees its own choice, finds peace in the gentle embrace of non-being.

This verse unveils one of Rumi's most profound psychoanalytic observations: humanity's flight from the heavy burden of its own free will and conscious existence. I contend that Rumi, in this regard, surpasses many modern psychoanalysts, for he penetrates the 'dark chamber of the human psyche' – a realm less explored by other mystics like Ibn Arabi, who tended to dwell more in the realms of the 'Five Presences.'

The core issue is that humanity suffers from four fundamental anxieties: death, loneliness, meaninglessness, and choice/responsibility. Among these, the anxiety of choice and responsibility, in Rumi's view, is paramount. Man, seeing that his 'being' (hasti) is inextricably linked to responsibility, and that every thought, every recollection, every choice carries the infernal burden of accountability, flees from it. Hence, 'being' (hasti) in Rumi's lexicon often acquires a pejorative connotation – not in the sense of mere existence, but as the 'self' (khodi) that boasts, demands autonomy, and considers itself the origin of action. Rumi states: 'All have known that this being is a snare; voluntary thought and remembrance are hell.' This hasti is a trap, a prison.

What is the escape route? A flight from 'self' (khodi) into 'selflessness' (bikhodi). This escape occurs through various means: sometimes through 'intoxication' (masti) – be it wine or distracting music (zamar) – and sometimes through 'occupation' (shoghl), becoming a workaholic, drowning oneself in ceaseless activities. Man keeps himself busy so as not to remember himself, not to reflect on himself, not to see himself. Rumi deems such occupations 'the very essence of idleness,' as their purpose is not to produce meaning but to escape one's true essence.

The verse in question precisely illustrates this mechanism. 'The breeze of non-being' (nasim-i nisti) is an allusion to this very 'selflessness' (bikhodi) and 'heedlessness' (ghaflat) – that state of intoxication or busyness where man flees his conscious being. This breeze, gentle yet potent, 'binds' (band) man's arrogant and responsible hasti, meaning it takes it captive. Why does it bind it? To free hasti from the anxiety-inducing burden of choice and responsibility. When hasti is bound by non-being and selflessness, man is liberated from the 'snare' of hasti and the 'hell' of voluntary thought and remembrance. In this state, even a 'chāroq' (a rustic, humble sandal) can become 'agreeable' (pasand). It no longer matters what limitations or hardships life entails, for the demanding and anxious self is no longer present to judge, complain, or suffer. This acceptance stems not from wisdom, but from heedlessness and self-evasion. This is the path man chooses to escape the 'prison' of existence: to close one's eyes to the prison, so that the suffering of being imprisoned is not felt. Rumi does not consider these to be authentic solutions, but rather evasions that must be transcended in favor of true surrender to the realities of life (such as death and suffering) and the discovery of true meaning.

Key takeaways

• The verse illustrates humanity's flight from the anxiety of conscious being and responsibility.
• For Rumi, 'being' (hasti, as the assertive self) can be a trap and a hell.
• Humans escape this demanding hasti by seeking 'selflessness' (bikhodi) through intoxication or excessive occupation.
• 'The breeze of non-being' is a metaphor for this bikhodi that binds the responsible self.
• When hasti is bound by nisti, even unpleasant things (like a rustic sandal) become agreeable.
• Rumi does not see these escapes as authentic solutions; the true path is surrender to reality and the discovery of meaning.