Theoretical Structures and the Dependence of Ends on Beginnings

“Know that the majority of the scholars of this school and those who point to this path agree that ends cannot be correct except through the rectification of beginnings, just as structures do not stand without foundations. The rectification of beginnings consists in establishing the matter upon the perception of sincerity.”

This means compliance with the divine command according to its inherent judgment, without regard for the action itself, or its reward or purpose, but with the recognition that it is for the sake of God.

Consensus of Scholars on the Necessity of Rectifying Beginnings

Two scholars and mystics, in a clear consensus, assert that the ultimate goals of conduct, i.e., the transcendent attainment of truth, can only reach correctness and perfection through the rectification of beginnings, that is, the fundamental principles. This principle serves as a foundational rule in mysticism and gnosis, akin to the relationship between a building’s foundation and its structure, linking the stability of ends to the firmness of beginnings. Without a solid foundation, the edifice of conduct collapses, and without the rectification of beginnings, the ends deviate. This consensus is not only valid in mystical domains but in any discipline aiming at perfection, functioning as a general law that binds the movement toward a goal to the solidity of the starting point.

Key point: Scholars and mystics agree that the correctness of the ends of conduct depends upon the rectification of beginnings, similar to the relationship between foundation and structure in architecture.

Analogy of Beginnings and Ends to Foundation and Structure

Just as no building can stand without a foundation, mystical conduct cannot reach its goal without the rectification of beginnings, which is based upon sincerity. Sincerity, as the axis of rectifying beginnings, is the essential condition for the establishment of conduct. Without sincerity, conduct is like a building constructed upon weak soil, which collapses at the first gust of worldly attachments. This analogy acts as a mirror, reflecting the necessity of the firmness of beginnings before the eyes of the seeker, so that, by purifying the heart and intention, a solid foundation for one’s conduct is established.

Key point: Beginnings are like the foundation of a building; without sincerity and its rectification, the ends of conduct cannot reach perfection.

The Necessity of a Basis for Attainment

Whoever reaches a rank has a basis, and whoever becomes something has been something. This basis may exist in the potential of the essence or in the actuality of acquisition. The seeker, in order to attain the transcendent stages of conduct, must possess an initial basis within themselves, much like a seed planted in soil with potential that, when actualised, becomes a strong tree. Without this basis, conduct resembles a journey without a map or destination, leaving the seeker wandering in the desert of perplexity.

Key point: Achieving the stages of conduct requires an initial basis in either potentiality or actuality.

The Necessity of Future-Oriented Beginnings

The seeker must consider the ends at the stage of beginnings, for it is impossible to rectify beginnings at the stage of ends. Just as a person must plan for their afterlife in this world, so too must a mystic consider the ultimate goal from the outset. This foresight acts as a lamp that illuminates the seeker’s path and prevents misguidance in the twists and turns of the ego. Without this perspective, beginnings lead to dispersion and aimlessness.

Key point: The seeker must keep the ends in view during the beginnings because it is impossible to correct beginnings at the stage of ends.

Preparing the Ends within Beginnings

Ends are shaped within beginnings, and beginnings, as the cause, determine the ends. The seeker must prepare the stage of ends within beginnings, much like a skilled architect who meticulously drafts the blueprint before constructing the building. The results of conduct appear within the beginnings, and beginnings, as the cause, bring the goal into existence. This principle emphasises the determining role of the fundamentals in shaping ends, similar to a seed whose quality determines the fruit at the time of planting.

Key point: Ends are formed in beginnings, and beginnings, as the cause, determine the ends.

The Relationship of Final and Efficient Causes

In philosophy, the final cause, which is the end, generates the motive for the agent, and thus ends manifest within beginnings. The goal takes shape in the mind before the agent actualises it and drives their movement, becoming their practical knowledge. This philosophical perspective acts as a key, opening the relationship between beginnings and ends in mystical conduct. Ends are inherent in beginnings, just as perfection exists in potentiality, and the hereafter is latent in the present world. This principle emphasises the conceptual precedence of the goal over the agent and shows that conduct is a journey that begins with the mind and intention of the seeker.

Key point: The final cause generates the motive of the agent, and ends manifest within beginnings, just as perfection is inherent in potentiality.

The Three-Part Structure of Beginnings

Beginnings are divided into three sections: before potentiality, the receptacle of potentiality, and the actualisation of potentiality. This division resembles a three-step ladder guiding the seeker from primordial nature to human actuality. The first part represents the primordial role that was formed before human existence and beyond their control. The second part, the receptacle of potentiality, is shaped by environmental factors such as family and nourishment. The third part, the actualisation of potentiality, emerges with the seed and early growth. These three parts are like three linked rings that connect conduct from origin to destination.

Key point: Beginnings are divided into three parts: before potentiality (primordial role), receptacle of potentiality (environmental factors), and actualisation of potentiality (seed and early growth).

The Primordial Role in Beginnings

The first part of beginnings, the primordial role, was formed before human existence and without their intervention. This role is akin to a nature inscribed in eternity that guides the human being towards a divine goal. As a poet says: “I did not come to myself here only to return to myself,” implying that the human origin and destination were determined in eternity, and the individual is merely a traveller who must traverse this path consciously. This primordial role is like a divine blueprint engraved in the core of human existence.

Key point: The primordial role is the first part of beginnings, formed outside human control and in eternity.

The Influence of Environment on Potentiality

The receptacle of potentiality is shaped by environmental factors such as parents, sustenance, and culture. These factors act like soil in which the seed of potential is sown, determining its quality. The environment, from family culture to climatic conditions, plays a role in shaping the seeker’s potentials. For example, an individual raised in a religious environment differs in their development from one raised in a secular context.