M6:638 — مست را چون دل مزاح اندیشه شد / این ندانم و آن ندانم پیشه شد

Translation: When to the intoxicated heart, thought turned to jest, Then 'I know not this, I know not that' became its quest. Meaning: This verse describes how a certain kind of intoxication or heedlessness can lead one into a continuous state of indifference and doubt, where "I don't know" becomes the default response to all inquiries.

This verse, to my mind, serves as a crucial juncture in Rumi's discourse, signaling a distinction between different forms of intoxication and the necessity of transcending their initial stages. Here, I am persuaded that "the intoxicated one" (mast) does not necessarily refer to the 'intoxicated-by-Truth' or 'intoxicated-by-Gnosis' that Rumi so often praises throughout the Masnavi. Rather, he speaks of a "conventional intoxication" (masti-i muta'arif)—perhaps an intoxication with knowledge, with philosophy, or merely a heedless self-forgetfulness—that steers one towards a peculiar state.

Rumi employs the phrase "the heart took thought for jest" (dil muzāḥ-andīshe shod), which is an astonishing expression in itself. This means that the intoxicated individual's heart or mind, in a way, takes matters lightly, fails to treat them seriously, or confronts thoughts and realities with a certain nonchalance. The outcome of this "jestful thinking" is that "'I know not this, I know not that' became its quest" (īn nadānam, ān nadānam, pīsheh shod). That is, the individual remains in a state of bewilderment and doubt, constantly declaring "I don't know" and comprehending nothing. This condition not only halts the pursuit of truth but becomes a habitual profession.

However, Rumi, who never lingers in stasis or cessation, immediately deepens the inquiry and clarifies the ultimate purpose of this stage. He asks: "What is this 'I know not this, I know not that' for? / So that you may declare 'who it is you DO know'." Not knowing is not an end in itself; this negation is a prelude to affirmation. This bewilderment is a bridge to certainty. The goal of this "negation" (nafī) is to attain "affirmation" (sabt), as he states: "Negation is for affirmation in discourse." It is as if one must empty oneself of all prior knowledge to be prepared for the reception of a higher truth.

Thus, one must not remain stuck in this stage of unknowing and bewilderment. One must pass beyond this "neither this nor that" and arrive at "what IS." One must abandon negation and worship "that very Being." This is a lesson, as Rumi suggests, that must be learned from "the drunken Turk" (Turk-e Mast)—a story that will illuminate this transitional phase. Rumi consistently invites us to "ascend higher" (bālātar kharām), for "God's earth is vast and compliant" (arẓullāh vāse' būd o rām), and no horizon is ever-ending. Therefore, these "I don't knows" must be seen as steps leading to "I knows" and, beyond that, to Being itself.

Key takeaways

• An intoxication that leads to heedlessness and indifference hinders the apprehension of truth.
• The state of persistent agnosticism or doubt is a phase to be transcended, not a permanent dwelling place.
• The purpose of negation (unknowing) is to arrive at affirmation and the recognition of "what IS."
• Rumi calls us to move beyond any initial state, urging us to seek ever-wider horizons of gnosis.