M1:3097 — چون شما را حاجت طاحون نماند / آب را در جوی اصلی باز راند

Translation: When you no longer needed the mill, / He drove the water back into its original stream. Meaning: This verse signifies that when the external need for the mystic's wisdom and discourse, which flowed for the guidance of others, ceases, that spiritual outpouring returns to its primordial, inner source. It is Rumi likening himself to water and his Masnavi to a mill serving the audience, yet possessing an independent spring.

This verse, in my estimation, is one of Rumi's most profound self-commentaries on the nature of his own discourse and the act of composing the Masnavi. Here, Rumi likens himself to water that flows to turn the millwheel—a metaphor for the guidance and spiritual nurturing of his audience. The 'mill' stands for Husam al-Din Chalabi and, by extension, all those who thirsted for Rumi's words and sought to benefit from this spiritual spring.

I have previously emphasized that Rumi needed Husam to allow this discourse, this 'milk from the breast of the soul,' to flow. 'Without a suckler, how can milk flow?' This water of wisdom flows for you, for the mill, to turn the wheel of your understanding. But the crucial point is this: this flow is not necessarily driven by the water's own need. Water, whether there is a mill or not, flows in its 'original stream.' The 'original stream' here is Rumi's divine and esoteric source, the 'moments of selflessness' (bī-khudī) in which the Masnavi was born. This implies that Rumi's words originate from a 'station of independence' and from 'divine inspiration of the heart' (waḥy-e dil), but they take the form of the Masnavi and flow forth out of 'need' for others.

This reveals a great paradox in the mystical realm, where 'the superior becomes captivated by the inferior.' Moses, an Arch-Prophet, follows Khidr, who appears to be of a lower station. The Prophet Muhammad, during his ascension, leads Gabriel. Similarly, Rumi, who is a sea of knowledge, requires a Husam al-Din for these insights to manifest, to channel this 'water' into the 'stream' of the Masnavi. This water flows within him intrinsically, but for it to 'serve your purpose' and for you to benefit, it is poured into this specific form.

Thus, Rumi tells us that his discourse stems not from his own need, but from generosity and grace. Whenever your need for this mill is met, or when there is no audience to request this water in such a specific form, the water returns to its 'original stream.' That is to say, the state of selflessness and direct connection to the divine source, which requires no verbal articulation, again becomes predominant. This is an image of the mystic's self-sufficiency and the independence of his wellspring of knowledge from external demands, even while he is willing to flow and serve 'you.' This is why Rumi does not consider speaking his 'profession' but rather sees it as the manifestation of an inner current that takes shape and expands according to the needs of the listener.

Key takeaways

• Rumi's wisdom is like water, flowing forth for the benefit and guidance of others.
• The creation of the Masnavi was a collaborative outflow, stemming from Rumi's inner inspiration yet shaped by Husam al-Din Chalabi's presence.
• The mystic's discourse originates from an independent, inner source, transcending external needs.
• This verse illustrates the paradox where the 'greater' mystic may depend on the 'lesser' disciple for the manifestation of profound inner truths.
• The true stream of Rumi's knowledge resides in his state of selflessness (bī-khudī), flowing externally only for the 'mill' of his audience.