the lectures of Nekounam, may his sanctity be preserved (Fifty-Second Session Chapter on Awakening Part Seven)
The chapter on Awakening, one of the fundamental stations in the spiritual journey within the noble Manzil al-Sirn, refers to the existential arousal of the seeker from heedlessness and the attentive consideration of the causes and reasons governing the increase and decrease of days and deeds. This awakening, akin to the sunrise of gnosis dispelling the darkness of neglect, invites the seeker to contemplate the manner in which lifespan, success or failure, and the perfection or deficiency of actions are augmented or diminished. The seventh lesson of this chapter, emphasising three essential pillars the reception of knowledge (sama al-ilm), the fulfilment of the injunctions of sanctity (ijbat daw al-urmah), and the companionship of the travellers on the path (ubat al-slikn) delineates the path to attaining profound and transformative gnosis.
The knowledge of the increase and decrease of days refers to the comprehension of the causes and reasons governing ones lifespan, actions, and conduct. This knowledge, functioning as a key to unlocking the mysteries of existential reality, prompts the seeker to reflect on how life may be prolonged or shortened, success or failure attained, and the deeds perfected or impaired. In this regard, the primary text commences thus:
وَ أَمَّا مَعْرِفَةَ الزِّیَادَةِ وَ النَّقْصَانِ مِنَ الْأَیَّامِ فَإِنَّهَا تَسْتَقِیمُ بِثَلَاثَةِ أَشْیَاءَ: بِسَمَاعِ الْعِلْمِ، وَ إِجَابَةِ دَوَاعِی الْحُرْمَةِ وَ صُحْبَةِ السَّالِکِینَ.
Translation: As for the knowledge of the increase and decrease of days, it is established upon three matters: the hearing of knowledge, the answering to the calls of sanctity, and the companionship of the travellers.
This knowledge, actualised through three pivotal factors, enables the seeker to discern the existential roots of deeds and their effects upon ones life. Just as a gardener nurtures a sapling through the understanding of soil, water, and light, so too does the seeker, by apprehending these factors, endeavour to cultivate the soul and attain existential perfection.
| Key Insight: The knowledge of increase and decrease denotes the comprehension of the causes and reasons behind the augmentation or diminution of lifespan and the perfection of actions, realised through the triad of sama al-ilm (reception of knowledge), ijbat daw al-urmah (fulfilment of the injunctions of sanctity), and ubat al-slikn (companionship of the travellers). |
The seeker, in pursuit of spiritual insight, must attend to the causes and reasons governing their existence and actions. This recognition, transcending superficial analysis, delves into the divine and existential roots of conduct. The primary text underscores that the seeker ought to know how ones life is prolonged or shortened, or how one encounters difficulty, fails, or attains success. Such contemplation acts as a mirror, revealing the truth of deeds to the seeker and guiding them from heedlessness towards awakening.
To attain the knowledge of increase and decrease, three essential pillars are introduced: sama al-ilm (the reception of knowledge the Law), ijbat daw al-urmah (the fulfilment of the injunctions of sanctity), and ubat al-slikn (companionship of the travellers on the path the Path). These pillars, akin to the three supports of a tent of gnosis, fortify the seekers journey towards awakening and perfection.
These three pillars, respectively denoting knowledge, practice, and companionship, collectively guide the seeker towards ultimate truth.
| Key Insight: The triad of sama al-ilm, ubat al-slikn, and ijbat daw al-urmah correspond respectively to the Law, the Path, and the observance of divine sanctities, which in union actualise the knowledge of increase and decrease. |
The primary text proposes that ijbat daw al-urmah be placed third, as the Law and the Path pertain to the course (arq), whereas the observance of sanctities relates to the seekers soul (the agent). This distinction underscores the active role of the seeker in the spiritual journey. The Law and the Path serve as the two wings enabling flight, yet ijbat daw al-urmah is akin to the beating heart that grants spiritual vitality.
To attain knowledge, the seeker must cultivate intimacy with the scholars of the Law and the travellers of the Path, whilst revering the sanctity of beings and entities. This intimacy, analogous to a profound bond with the sources of gnosis, facilitates the seekers inner transformation. The primary text emphasises that companionship with scholars, the learned, and the practitioners leads the seeker towards the knowledge of increase and decrease.
The Law and the Path represent the routes to Truth; however, Truth is the ultimate destination and the presence in the Divine Court. Truth, shining like the radiant sun atop the firmament of gnosis, is an experiential and direct apprehension beyond the trajectories of Law and Path. The primary text asserts: Truth is not a way, but the Presence of the Divine beside God; it is the capacity for experiential and manifest attainment. This distinction indicates the superior station of Truth which leads the seeker to consummate proximity.
| Key Insight: The Law and the Path constitute spiritual routes, whereas Truth is the ultimate destination and the Divine presence, characterised by experiential and direct apprehension. |
Although necessary, the Law and the Path are insufficient for the comprehensive comprehension of the causes and reasons of existence. Truth, owing to its connection with the Divine Station, affords a deeper and more holistic understanding of existential causes. The primary text states: Through the Path and the Law one cannot discern all causes and reasons; rather, the realities of the cosmos, its deficiencies, multiplicities, and augmentations, surpass the capacities of the Path and Law. This declaration highlights the limitations of the Law and Path and the superiority of Truth.
The Divine Friends, by virtue of their connection with Truth, view existence from a Divine vantage point, not from the limited human perspective. This viewpoint, akin to gazing from a lofty summit over vast plains, enables a deeper comprehension of causes and reasons. The primary text states: The beloved Divine Friends behold existence and beings from above, not from below.
Recognising the scholar of the Law and the possessor of the Path necessitates understanding their existential resemblance to the Divine Friends. This recognition, like discovering a brilliant star in the dark sky, is attainable through conformity with the conduct of the saints. The primary text queries: Who is the scholar of the Law? Who is the possessor of the Path? ... One must observe who the Divine Friends are. The answer lies in discerning between genuine scholars and mere claimants.
Whoever finds existential similarity with the Immaculate Divine Friends witnesses the secret. This resemblance, like the reflection of light upon a polished mirror, is realised through emulation of the character and demeanour of the saints. The primary text stresses that one must investigate what manner and disposition the Immaculate Divine Friends possessed, what deeds they performed, and what rank they held.
The primary text elucidates the opening phrase by explicating the three pillars of knowledge:
وَ أَمَّا مَعْرِفَةَ الزِّیَادَةِ وَ النَّقْصَانِ مِنَ الْأَیَّامِ، فَإِنَّهَا تَسْتَقِیمُ بِثَلَاثَةِ أَشْیَاءَ ... بِسَمَاعِ الْعِلْمِ ... وَ إِجَابَةِ دَوَاعِی الْحُرْمَةِ ... وَ صُحْبَةِ السَّالِکِینَ.
This knowledge casts its shadow upon the heart of the seeker through knowledge (Law), observance of sanctities (Truth), and companionship with travellers (Path). This shade, akin to the light of gnosis shining upon the seekers heart, guides him towards attainment.
The knowledge of increase and decrease depends upon learning and distinguishing salvific and virtuous actions. The primary text states: Indeed, the knowledge of increase and decrease is neither possible nor correct except by learning ... because it is contingent upon distinguishing the salvific and righteous deeds. Knowledge and admonition constitute the principal instruments for recognising deeds that deliver salvation and righteousness, steering the seeker away from perdition.
The recognition of sanctities denotes adherence to obligatory religious duties and divine ordinances which must not be violated. The primary text emphasizes: And by knowing the sanctities... which are the obligations and legal rulings that must not be transgressed except with reverence. This adherence culminates in the exaltation of Gods sacred symbols, as the Holy Quran states:
وَ مَنْ یُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ
s translation reads: "And whoever reveres the symbols of Allah indeed, that is from the piety of hearts (Al-Hajj: 32).
This verse underlines the critical importance of practising divine injunctions and its profound effect upon the pilgrims heart.
| Key Insight: Reverence for divine symbols signifies an inner piety, actualised through compliance with religious duties and respect for sanctities. |
Responding to the summons of sanctity entails enacting the religious rulings and venerating them. The primary text declares: "For the response to its calls is its exaltation; responding to its calls involves acting upon them and honouring them. This action transcends mere external observance, pointing to an inner transformation and heartfelt connection to the Divine Truth.
Complete gnosis is attainable solely through companionship with ascetic and righteous scholars who are engaged in the spiritual path. The source text states: "And this is only perfected through the companionship of the ascetic, righteous scholars among the wayfarers. These scholars, by virtue of their abstinence and righteousness, serve as exemplary guides for the seekers navigation towards ultimate truth.
Locating a truly ascetic and righteous scholar remains persistently challenging due to the pervasive influence of worldly distractions and materialism. The text notes: "An ascetic, righteous wayfarerfinding one today is difficult, as it was yesterday and remains so; the worlds advent has ensnared and afflicted. This predicament underscores the necessity of discernment when selecting a spiritual guide or genuine scholar.
Companionship with the righteous primarily affects the seekers soul. The original text emphasises: "For the soul is not affected by anything as much as by companionship. This profound influence arises from the sanctified breaths of the wayfarers and ascetic scholars, which catalyse the souls transformation.
| Key Insight: Companionship with the righteous most significantly influences the seekers soul, guiding it towards spiritual perfection. |
The righteous are those who have detached themselves from carnal natures and vicious habits. The source states: "The righteous... those who have shed the trappings of natural dispositions. This shedding, akin to the peeling of the souls outer skin, is a painful yet indispensable process for spiritual progression.
Justice and knowledge, alongside inner purity, are essential for guiding the seeker upon the spiritual path. The foundational text asserts: "Regarding the path, the condition is similar, meaning one must possess inner purity and a soul purified by knowledge of the Sharia, the Path, and the Truth. Without justice and knowledge, the spiritual path inevitably leads to error.
The crux of spiritual progression lies in the abandonment of carnal habits, for the soul inclines toward evil. The text states: "The criterion for all of this is the shedding of habits... for the soul commands towards evil. This shedding demands persistent effort to liberate oneself from base desires and to acquire divine qualities.
| Key Insight: The abandonment of carnal habits constitutes the core of the spiritual journey, freeing the seeker from lower tendencies and drawing them closer to divine nature. |
The soul, habituated to idleness, lusts, and the relinquishment of virtues, deviates from the path of perfection. The text elucidates: "For the soul becomes accustomed to idleness... indulgence in desires and pleasures, and the love of licentiousness. Such abandonment, signifying heedlessness and estrangement from virtues, is a principal obstacle in spiritual progression.
The awakened seeker must cast off carnal habits through firm resolve. The text instructs: "She must, upon awakening, discard them through adherence to resolves... for these are the requisites against sleep and heedlessness. Resolves imply unwavering commitment to obligations without negligence, thereby smoothing the path of spiritual discipline.
Neglecting the sufferings of others is an indicator of profound inner heedlessness. The text underscores: "When one becomes indifferent to the difficulties of others, they remain heedless and must seek refuge in God from such negligence. A genuine seeker is never apathetic toward the pain of others.
Pain and suffering act as the crucible of perfection, directing the seeker towards ultimate truth. The original source declares: "The greatest path of opening is pain; without pain, one encounters the worst heedlessness. The saints of God attain perfection through endurance of hardships and deprivation.
| Key Insight: Pain and suffering constitute the crucible of perfection, liberating the seeker from heedlessness and guiding them towards truth. |
Idleness infiltrates society to such an extent that any endeavour to overcome it is met with ridicule. The text remarks: "Sometimes idleness reaches a point where if a servant of God wishes not to be idle, they are mocked. This critique reveals the imperative to resist detrimental societal norms.
Lesson fifty-two of Manazil al-Sirin, addressing awakening, pertains to the spiritual alertness of the seeker from heedlessness and comprehension of the causes of temporal excess and deficiency. The three pillars listening to knowledge, responding to the calls of sanctity, and companionship of the wayfarers respectively correspond to the Sharia, the Truth, and the Path, guiding the seeker towards gnosis and perfection. While Sharia and the Path constitute the routes of spiritual journeying, the Truth is the ultimate goal: the presence in the Divine Court. The saints of God, through the shedding of carnal habits and adherence to resolve, liberate themselves from heedlessness and idleness, ultimately attaining perfection.
| Supervised by Sadegh Khademi |
