of Nekounam, (Session Nineteen Introduction, Section 19)
The mystical journey (sulk irfn) constitutes a voyage from the multiplicity of creation towards the Divine Unity, wherein the seeker, through the purification of the soul (tazkiyat al-nafs) and liberation from attachments, advances towards the Truth, the Exalted. The seminal work Manzil al-Sirn by the immortal Khwaja Abdullah Ansari presents an exacting cartography of this path, wherein each station (manzil) represents a degree of spiritual elevation and proximity to the Essence of the Almighty. The nineteenth lecture elucidates the various portals of the journey and the stages of repentance, opening a profound window into the comprehension of this path.
The mystical journey in Manzil al-Sirn is divided into portals (abwb), each targeting an aspect of the purification of the soul and attainment of the Truth. These portals are: transactions (mumalt), ethics (akhlq), principles (ul), stages (awiya), states (awl), spiritual authorities (wilyt), realities (aqiq), and ultimate ends (nihyt). Each portal functions as a gateway, guiding the seeker towards a loftier station of knowledge and spiritual unveiling (marifah and shuhd). In the portal of transactions, the seeker abstains from perceiving acts other than those of the Truth and the incitements of the ego. This stage constitutes the preamble to emancipation from the multiplicity of creation and the concentration upon the unity of actions. In the portal of ethics, repentance from ones own will, power, and capacity leads the seeker towards submission and reliance upon the Divine Will. Within principles, the seekers heart becomes manifest, turning away from attention to externals and weakness in resolve to return. The portal of stages sees the seekers self-detachment by dissolving personal knowledge into Divine Knowledge, repenting even momentarily from heedlessness of the Truth. In states, the seeker liberates from attachment to the beloved and attention even to the self. In spiritual authorities, the saints are protected from movement without spiritual ecstasy and disturbance towards vacillation and deprivation. In realities, the seeker repents from the vision of others and the persistence of egoism. Finally, in ultimate ends, the seeker is freed from all manifestations besides the Divine Essence, attaining the station of l ism wa l rasm (no name nor form).
Repentance functions as a key unlocking the locks of the ego, guiding the seeker towards the Truth. This repentance assumes different qualities at each stage of the journey. Initially, repentance from disobedience signifies turning away from overt sins. Subsequently, repentance from carnal desire liberates the seeker from worldly attachments. At higher degrees, repentance from sensual enjoymentswhich may even infiltrate acts of worshipfollows. In more advanced stages, repentance from selfhood frees the seeker from self-centeredness and egotism. Ultimately, repentance from ones own will and power leads to the unification of actions (tawd al-afl) and complete submission to the Divine Will. This diversity in the degrees of repentance reflects the seekers gradual progression. As noted in Islamic mysticism: asant al-abrr, sayyit al-muqarrabn what is deemed virtuous for the righteous is considered deficient for the elect. Each stage sets new criteria for perfection and impels the seeker towards continuous purification.
The portals of sulk, akin to the stations of a spiritual caravanserai, guide the seeker from the darkness of the self towards the light of the Truth. Repentance, in each portal, acts as a torch illuminating the path and enabling the seeker to transcend the obstacles of the ego. These stages, from transactions to ultimate ends, delineate the souls evolutionary journey from multiplicity to unity and from egoism to annihilation (fan).
The mystical journey necessitates adherence to order (tartb), continuity (muwlt), and expediency (misrah). Order signifies observing the stages of the journey according to a logical and spiritual sequence. Continuity guarantees uninterrupted progress towards the Truth, whilst expediency denotes a conscious and balanced acceleration along this path. Expediency is distinct from haste (tajl), which results in error; rather, expediency demands swift yet measured movement. These three principles serve as the firm pillars sustaining the edifice of sulk. The seeker, like a caravan traversing a desert, must proceed with discipline and coherence to avoid misguidance and stagnation.
The burden of corporeality, representing material and carnal attachments, constitutes the primary impediment to the seekers ascent to the Truth. This burden resembles heavy stones shackling the hands and feet, rendering the seeker earthbound. By removing this encumbrance, the seeker attains spiritual lightness and finds it impossible to cling to anything other than the Truth. As the poet expresses:
"All that I have read, I have forgotten,
Except the discourse of the Beloved, which I repeat."
This couplet indicates a station wherein the seeker is freed from the multiplicity of creation and perceives only the Truth. The removal of corporeal burden is like the liberation of a bird from its cage, enabling flight towards the heavens of gnosis.
The mentor serves as a sagacious guide, assisting the seeker in regulating their spiritual ascent and descent. The journey resembles an aircraft flight requiring precise management of altitude and depth. The mentor, by directing the seeker, prevents the destruction caused by corporeality and maintains spiritual equilibrium. The example of the Holy Prophet (peace be upon him) and the address, Speak to me, O Humayra, directed to Aisha, manifests the influence of corporeal burden upon the journey. Conversely, Lady Khadijah (peace be upon her), with her purity and spiritual balance, complemented the Prophets (peace be upon him) path.
The principles of sulkfrom order and continuity to the removal of corporeal burden and mentor guidanceconstitute the foundation of the seekers movement towards the Truth. These principles function as a precise map illuminating the path and protecting the seeker from both internal and external hindrances.
Whispers (wasws) and doubt constitute chains that bind the seeker to the self. Whispers originate from hesitation and lack of certainty, impeding progress. As stated in the Holy Quran:
He whispers into the breasts of mankind
(Surah An-Ns, 114:5, )
This verse alludes to satanic whispers that, through doubt and vacillation, deprive the seeker of unity. The seeker must overcome these obstacles through sincerity and trust (tawakkul).
Sulk is a spiritual combat wherein the sanctuary serves as the battlefield and Satan is the principal adversary. The seeker, akin to a warrior, must fight the self and its temptations to attain the Truth. The saints, liberated through freedom and certainty, overcome doubt and reach the station of spiritual guardianship (wilyah).
Injecting despair and exaggerating the hardship of the journey constitutes a doctrinal and epistemological deviation. While the journey is challenging to a degree, after removal of corporeal burden, union with the Truth becomes facile. This transformation resembles the reflection of light upon a polished mirror, illuminating the seekers heart towards the Truth.
The obstacles in sulkfrom whispers and doubt to despair and carnal attachmentsare akin to thorns upon the rose garden of gnosis. The seeker, through freedom, sincerity, and trust, overcomes these barriers and attains Divine Unity.
The saints of God, due to their connection with the Truth, are independent of the world and cannot be drawn towards the multiplicity of creation. As it has been said: I have states with God (liya maa Allh lt). These states are exalted experiences that separate the saints from multiplicity.
Imam Husayn (peace be upon him), by uttering the phrase, O swords, take me, sought refuge in the sword, the kindest of entities. At the zenith of Ashura, his face became white, signifying the Divine Truth manifesting upon the earth. Karbala serves as a vessel for the unveiling of the esoteric farewell and attainment of the Divine Essence.
