M6:3524 — ما چو واقف گشته‌ایم از چون و چند / مهر با لب‌های ما بنهاده‌اند

Translation: Since we have become aware of the 'how and what,' A seal has been placed upon our lips. Meaning: Those who have attained deep gnostic insight understand the intricacies of existence and are thus bound to silence, recognizing the wisdom in concealing certain truths.

This verse unveils one of Rumi’s most profound mystical teachings: the wisdom of silence and the concealment of secrets. This is no ordinary silence; it is a silence born of deep insight and awareness, not ignorance. Rumi states that we, who have grasped the 'how and what' (chūn-o-chand) of existence and the truths of the unseen world, have had a seal placed upon our lips. This seal comes from Truth itself, or perhaps the Divine, because disclosing these secrets would have monumental consequences.

I have always emphasized that mysticism (ʿirfān) holds two meanings. One is a simple, ethical sense, representing goodness and intimacy with God, which is commendable wherever found. But the other, and to which Rumi refers here, is the 'science of secret-knowing' (ilm-i rāz-shenāsī). The gnostic (ʿārif) is one who becomes privy to secrets, secrets that, as Rumi suggests elsewhere, are not to be 'spent everywhere' and are meant for the 'elite' (khawāṣṣ), not the 'masses' (ʿawāmm). The revelation of these secrets, as Rumi states in other verses (e.g., "Lest the secrets of the unseen be divulged / Lest the order of life be undone"), could indeed 'undo the order of life.' There are truths that cannot bear open disclosure in society; they might lead to destruction rather than flourishing.

This is precisely where the fundamental incompatibility between gnostic, secret-knowing mysticism and politics arises. In politics, transparency and public disclosure are paramount; 'everything is to be revealed.' Yet, mysticism emphasizes secrecy and the disciple's absolute submission to the master (shaykh), as Rumi declares: "Any disciple who tests the Shaykh, is a fool.". He recalls the story of Moses and Khidr, where Khidr acted based on the inner realities (bawāṭin-i ʿālam), not the outer appearances (ẓawāhir-i ʿālam). A politician, however, must operate based on appearances and public rules, subject to criticism and consultation. Imam Ali (peace be upon him) explicitly stated: "Do not refrain from giving counsel with justice or speaking a word of truth, for I am not above making mistakes myself.". This signifies an acceptance of fallibility and the need for criticism. If, however, the mystical idea of being 'above criticism' enters politics, it leads to a concept like Velāyat-e Faqih (Guardianship of the Jurist), where the leader is deemed 'above criticism,' ultimately resulting in the devaluation of human lives and public rights.

Thus, the gnostic's silence is a silence of responsibility; a responsibility to maintain order and to veil truths that not everyone is capable of grasping. This is an aspect of the 'silence' (khāmoshī) that Rumi employs in his pen name: not just from an excess of speech, but for the protection of the audience and society. The reed, too, symbolizes this articulate silence: it speaks nothing itself, but gives voice to another's breath, shaping it into its own melody. It is a keeper of secrets, yet what emerges from within it moves the world to lament and ecstasy.

Key takeaways

• Profound awareness of existential truths leads to silence and discretion, not open disclosure.
• Mysticism as 'the science of secret-knowing' is for the initiated elite, not for public dissemination.
• The purpose of this silence is to maintain social order and prevent harm from premature revelation of truths.
• Secret-keeping mysticism, due to its requirement for discretion and absolute submission, contradicts the transparency needed in politics.
• Politics demands criticism and accountability, whereas the gnostic view sees no place for criticizing the leader.
• The introduction of an 'above criticism' mentality from mysticism into politics can devalue human lives and rights.