In Jalaluddin Rumi's Masnavi, Caliph Umar instructs an old harpist on the transition from the 'station of weeping' to the 'station of absorption' ($istighraq$). Umar explains that the harpist's lamentation is a symptom of 'wakefulness' ($hushyari$)—a state of self-existence that focuses on past and future, thereby acting as a veil against the Divine. Rumi describes this wakefulness as a 'sin' and even characterizes the harpist's repentance for his past as something requiring its own repentance. Through the metaphor of a reed flute, Rumi asserts that 'knots' of ego prevent the seeker from being a true 'confidant' to the divine voice. The narrative concludes with the harpist passing beyond earthly concerns into a profound 'bewilderment' ($hairat$). Drowned in divine beauty, the harpist's individual soul is replaced by a divine life, a state where the 'partial intellect' ($aql-e juzv$) can no longer act as a spokesman.