M6:3730 — آن صور در بزم کز جام خوشی‌ست / فایدهٔ او بی‌خودی و بیهشی‌ست

Translation: Those forms in a gathering which derive from a goblet of joy, / Their benefit is unconsciousness and rapture. Meaning: This verse asserts that every tangible form or experience in life yields an intangible, formless outcome; for instance, the visible act of drinking from a goblet leads to the unseen state of ecstasy or loss of self.

In this verse, Rumi unveils a subtle intellectual point, exposing a profound relationship between ṣūrat (form) and bī-ṣūrat (formlessness or essence). Previously, I have stated that in Rumi's thought, it is 'thoughts' (andīshehā) that shape 'religions and professions' (kishhā va pīshehā); that is, the formless realm of the mind creates the forms of action and life. This was a view generally held by philosophers before Marx and the modern era, though Marx and postmodernists claimed the opposite, asserting 'we are the makers of truth,' and that material forms shape ideas.

However, in this beyt and the verses that follow, Rumi shows us that the relationship between form and formless is not one-sided but complex and reciprocal. He states that sometimes we move from 'form' to 'formless.' Here, he reverses the relationship. If before we moved from formless to form, now we begin with form and conclude with formless. This is a dialectical movement in Rumi's thought, demonstrating that he is not trapped in one-dimensional thinking.

His examples are illuminating: 'Those forms in a gathering which derive from a goblet of joy, / Their benefit is unconsciousness and rapture.' The form of a wine goblet and the act of drinking, which is sensory and perceptible, leads to a formless outcome, namely ecstasy and unconsciousness. This ecstasy and joy has no outward form, yet it is a spiritual and inner reality. Rumi extends this to other matters: 'The form of man and woman, play and intercourse, / Its benefit is unconsciousness at the time of union.' The physical form of intimacy leads to a formless pleasure and an inner reward. Or, 'The form of bread and salt, a mine of blessings, / Its benefit is that formless strength.' Bread and salt, which possess material forms, transform into formless strength and energy that nourish the body.

What is Rumi's purpose with these metaphors? He seeks to lead us beyond forms and show that all forms are servants and attendants of the formless. Every form emerges from the formless and returns to the formless, just like the Quranic phrase 'to Him we shall return' (innā ilayhi rāji'ūn). This means that these forms are both created by the formless and are a prelude to reaching the formless. Hence, it is apt to ask: 'Since these forms are servants of the formless, / Why do they deny the Giver of blessings?' Why do forms deny the existence of the formless and seek to encapsulate everything within themselves?

This is Rumi's critique of those who are caught in the 'idolatry of forms'; that is, those who confine themselves to matter, nature, natural laws, and the five senses, denying spirit, meaning, and non-material truth. He directs this message at 'naturalists' and 'materialists.' We must be careful not to get caught in the intoxication of these 'cups of form,' otherwise we become 'idol-carvers and idol-worshippers.' The formless existence can assume infinite forms; nature and the perceptible world are but one form out of an infinite number of possible forms. As he himself says: 'You are a laughing lover with a mouth, I have laughed without a mouth.' Laughter can have an outer, oral form, or it can be spiritual and inner; both are laughter but with two different forms.

Key takeaways

• Forms, though material and perceptible, consistently lead to formless and immaterial outcomes.
• The relationship between form and formless is reciprocal: form emerges from the formless and returns to it.
• Rumi rejects naturalism and materialism, which perceive only forms, labeling it 'the idolatry of forms.'
• The core insight is that forms serve the formless; they are not its rivals or deniers.
• A complete understanding of the world necessitates transcending the appearances of forms to reach their formless essence.