M6:1122 — شهوت او را که دم آمد ز بن / ای مبدل شهوت عقبیش کن

Translation: That desire of his, which has become the tail of a backward-going horse, O Transformer, turn that desire of his towards the Hereafter. Meaning: Rumi, in this verse, supplicates to God, asking that human desire – which, like the tail of a backward-moving horse, pulls us towards transient worldly affairs – be transformed and directed towards the eternal Hereafter.

I firmly believe that Rumi, in this verse, offers one of his most profound and practical teachings. This couplet follows the tale of the backward-going horse—a steed that moves in reverse rather than advancing. Here, Rumi addresses his audience, who, much like this recalcitrant horse, may find themselves regressing on the spiritual path. His approach, however, is unique: instead of eradicating or denying such inclinations, he urges us to manage and redirect them.

As I have articulated in my exegesis of the Masnavi, inspired by Victor Hugo, "Take nothing away from the soul; rectify it." This backward-moving horse must not be killed, rejected, or sold cheaply. We must learn how to utilize it. Rumi posits that the horse of our desire pulls us backward, but if our destination is clear, we can turn the horse's tail towards that goal and ride this very recalcitrant force. This statement stands in clear opposition to many Sufis who advocated for the absolute uprooting of instincts and emotions as the path to purifying the self. Rumi, however, emphasizes the "proper utilization" of all inner forces, even those deemed impure or base. The essence of his message is the gardening of the soul, not its brutal surgery.

This particular couplet is a prayer from Rumi: "O Transformer, turn that desire of his towards the Hereafter." He asks God to incline this "desire" (shahwat) towards the "Hereafter" (ʿoqba). Here, shahwat is not used in its limited, negative sense (physical lusts); rather, it denotes the broader meaning of "inclination" and "tendency." Humans are perpetually desiring; however, the quality and object of these desires are crucial. We typically desire transient and perishable things. Rumi asserts that these inclinations must be directed towards the enduring, the eternal, and the infinite; for "that which does not last is unworthy of attachment."

This insight of Rumi remarkably parallels the psychoanalytic theory of "Sublimation" proposed by Freud. Sublimation implies that a desire is not suppressed or denied, but rather elevated and channeled into more exalted pursuits. Rumi beautifully illustrates this point with the analogy of pruning a tree: when superfluous branches are cut, the vital force is redirected to the fruitful and blessed branches. Similarly, when the desire for gluttony is curtailed ("When you bind its desire for bread"), this energy then emerges from the "noble intellect" (ʿaql-i sharif) and transforms into intellectual inclinations. This suggests that desire is a singular force that can manifest in various forms, whether in the pursuit of bread or the pursuit of knowledge and wisdom.

In this journey, Rumi proposes a path distinct from Buddhist traditions or certain ascetic teachings. In Buddhism, and in the verses of some mystics like Sa'eb, the complete negation of desire and expectation is considered the path to liberation from suffering; i.e., "Paradise lies in the abandonment of desire." However, Rumi regards this absolute negation as "impossible" and "unachievable." Instead of negating "desiring," he advocates for changing the object of "desire." This approach is more practical and realistic, allowing individuals to move towards perfection with their entire being, even with seemingly lower instincts and tendencies. This "journey of love" (seyran-i hobb) can shorten long distances instantaneously, just as Moses traversed a seven-hundred-year path as if it were the "width of a mat." This means the proper management and direction of instincts, transforming them into propelling forces, rather than their annihilation.

Key takeaways

• Desire (shahwat, instinct) should not be uprooted, but rather redirected and refined.
• Rumi deems the absolute negation of desire impossible; instead, he advises changing the object of desire (from the transient world to the eternal Hereafter).
• The primary goal is to channel instincts towards enduring and eternal matters, as "that which does not last is unworthy of attachment."
• Rumi's thought here aligns with the concept of "Sublimation" in Freudian psychoanalysis, involving the elevation of a lower instinct to a higher plane.
• Similar to pruning a tree, by curbing lower inclinations, vital energy is directed towards intellect and wisdom.
• This approach represents a middle path between excessive indulgence and radical annihilation of instinct, allowing humans to progress with the entirety of their being.