M6:1444 — باز گرد اکنون تو در شرح عدم / که چو پازهرست و پنداریش سم

Translation: Return now to the explanation of non-being, / For it is like an antidote, though you might deem it poison. Meaning: Rumi urges the listener to revisit the concept of "non-being" (ʿadam), suggesting that this nothingness, though initially perceived as terrifying or poisonous, is in fact a potent antidote to our existential ailments.

This verse is one of those succinct yet profoundly insightful statements by Rumi, where he unties deep knots with just a few words. It strikes me that Rumi is here revisiting one of the most crucial mystical topics: the concept of ʿadam, or "non-being." Many of us fear ʿadam; we perceive it as annihilation and naturally recoil from it. Yet, Rumi asserts with conviction that this very ʿadam is the true antidote we seek, even though we mistake it for poison.

This embodies the deep understanding of the nature of being and non-being that holds a central place in our philosophy and mysticism. We are "contingent beings" (possible existence), meaning our being is not inherent to ourselves but is bestowed upon us. We were originally "non-existent" and then "came into being." This prior non-existence is not a flaw, but rather a sign of our utter dependence on Absolute Being. The fear of ʿadam is the fear of returning to our origin, a fear stemming from the illusion of our independence and false sense of self.

Rumi, in the verses immediately following this one, makes explicit references that reinforce this idea. He says: "Fear that existence you are now in / That thought of yours is nothing, and you are nothing." The "existence" we are currently in and cling to – this commanding self (nafs-e ammara), this illusory and rigid ego – this is what should truly be feared. This "self," this "I" that we imagine to be something, is in reality lā-shay (nothing). And our imagination, with which we construct this self, is also lā-shay.

This is where the boundary between true being and illusory being becomes clear. True being belongs to the Absolute Being, and everything else, in comparison to Him, is the very essence of ʿadam and non-being. But this non-being, in the mystical sense, is not an absence; rather, it is the very essence of poverty and absolute dependence on the Real, which becomes the source of spiritual richness. In other words, the more we become aware of our "non-being," our existential "poverty," the more we immerse ourselves in the ocean of Absolute Being and benefit from His richness. This concept of ʿadam is an invitation to negate self-centeredness and self-importance, to reject any claim of independent existence.

Therefore, when Rumi says, "Return now to the explanation of non-being," it is an invitation to a philosophical and mystical homecoming. It is an invitation to reflect on the insubstantiality of our own existence in the face of God's infinite being. This antidote saves us from the illusion of an original and independent self, which is the source of suffering and sins. This perceived poison is, in fact, the healing balm for our souls. As he says elsewhere: "Nothingness has fallen in love with nothingness / A mere nothing has waylaid a mere nothing." This love between ʿadams (contingent beings) itself indicates an illusion, for the truth of love and devotion finds meaning only in the realm of Absolute Being. When these illusions dissipate, "your unperceived becomes manifest to you." It is then that the truth of existence, in the absence of illusory veils, is revealed to us.

Key takeaways

• "Non-being" (ʿadam) appears frightening and poisonous at first glance, but it is our existential antidote.
• Our being is "contingent existence," meaning it is borrowed and dependent, not original or independent.
• Rumi warns against the "existence we are now in" (the illusory ego), as it is lā-shay (nothingness).
• Recognizing our existential poverty and non-being is the path to connecting with the richness of Absolute Divine Being.
• This return to ʿadam is a negation of self-centeredness and claims of independence from God, not mere annihilation.
• Only by discarding existential illusions can the truth be revealed to us.