the lectures of Nokounam, may his secret be sanctified (Session 83 Chapter on Contemplation, Part Two)
The chapter on contemplation within the esteemed treatise Manzil al-Sirn, authored by Khwaja Abdullah Ansari, occupies a foundational station in the framework of the mystical journey (sulk). It performs a pivotal role in guiding the seeker (slik) towards divine gnosis (irfn). The eighty-third lecture of this work introduces contemplation as the eye of the heart and an act of the intellect, elucidating it through three sublime gradations: the unity of God (tawd), the divine creation (an), and the knowledge of human states and deeds. This discourse, substantiated by Quranic verses and mystical expressions, regards contemplation as the fulcrum of the seekers transition from the preparatory stages of the nafs (self) to the actualisation of both the heart and intellect. Contemplation functions as a lamp that dispels the darkness of the nafs, illuminating the heart towards the light of gnosis.
According to Khwaja Abdullah Ansari, contemplation is defined as talmas al-barah li-istidrk al-baghya the insights endeavour to grasp the truth and attain the desired object. The commentator elaborates this phrase as: alab al-aql al-dh huwa lil-qalb bimanah al-baar lil-nafs malubah li-yudrikahu that is, contemplation is the intellects endeavour which acts as the eye of the heart, striving to apprehend and attain the sought-after object. Here, talmas indicates the ultimate goal of contemplation (touching the truth), while alab underscores the active exertion of the intellect. These two aspects manifest the dual nature of contemplation: its purpose (realisation of truth) and its agency (intellectual exertion).
Contemplation functions as the key that unlocks the hearts seal and guides the seeker from the darkness of the nafs towards the illumination of gnosis. This definition elevates contemplation beyond mundane cognition to a sublime degree whereby the intellect, employing the instrumentality of the heart, moves toward the apprehension of truth.
Contemplation marks the true commencement of the seekers movement along the mystical pathway. The preceding stagesawakening (yaqah), repentance (tawbah), self-accounting (musabah), and turning towards God (inbah)serve to prepare the nafs for progress; however, the actual progression originates with the chapter on contemplation. The primary text asserts: Indeed, throughout the vessel of the pathway from the beginning until the container of thought, it was the preparation and readiness of the nafs for movement the movement in reality arises from the container of thought for the slik. This statement portrays contemplation as the driving engine of the journey that propels the seeker from reconstructing the past toward attaining the Divine Truth.
This motion resembles a rivers flow that, after the purification of the nafss springs, is propelled by the force of contemplation towards the ocean of gnosis. Contemplation is the pivotal juncture guiding the seeker from the nafss readiness to the actualisation of the heart and intellect.
Contemplation manifests within the domain of the heart rather than at the level of the nafs. The primary text states: Contemplation manifests within the vessel of the heart just as the nafs perceives by means of the eye, the heart attains and arrives through contemplation. The heart occupies a loftier station than the nafs and actualises itself after undergoing refinement and progression through the stages of the pathway. Contemplation, as the eye of the heart, constitutes the instrument of inner vision that guides the seeker to apprehend the truth.
This manifestation is akin to the opening of a window within the heart, through which the light of gnosis streams inward. Without contemplation, the heart resembles a closed eye deprived of vision and ensnared in the darkness of the nafs.
Contemplation is an act of the intellect, which is essentially and actually immaterial, requiring no material instrument. In contrast, while the nafs is essentially immaterial, in its act it depends upon the corporeal senses. The primary text elucidates: The intellect is essentially and actually immaterial but the nafs, though immaterial, in its act requires matter. This distinction reveals the intellects superiority on the pathway, as contemplationbeing the act of the intellectis liberated from the constraints of the nafs.
The intellect is like a bird soaring in the sky of gnosis, whereas the nafs is like a bird confined within the cage of the senses, tethered to the terrestrial realm of materiality. Contemplation liberates this bird from its cage, directing it towards the truth.
The heart is a rank loftier than the nafs, actualised through traversing the stages of the pathway. The main text affirms: The heart is superior to the nafs, and whoever follows the degrees and stages attains a heart. The Quran likewise underscores the presence of the heart in all human beings in the noble verse لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا (Al-Arf 7:179; s translation: They have hearts wherewith they do not understand), while stipulating its actualisation as contingent upon comprehension and contemplation.
A dormant heart is akin to a spring buried beneath the earth, necessitating the excavation of contemplation to bring forth its flow. Contemplation sets this spring in motion and directs the heart towards divine gnosis.
Contemplation in Divine Unity constitutes the highest level of contemplation, guiding the seeker to the gnosis of the Truth. The primary text states: His contemplation is at the essence of tawd tawd is the highest rank; hence, in this book, the final station is tawd. This gradation directs the seeker to apprehend the divine unity and liberate oneself from the multiplicity of the nafs.
Contemplation in tawd resembles ascending a summit from which the seeker beholds nothing but the unity of the Truth. This rank purifies the heart from polytheism and the non-divine, leading it towards pure gnosis.
The second gradation of contemplation pertains to reflecting upon the subtle intricacies of divine creation, relating to the act of God in the cosmos. The primary text explains: His contemplation is in the subtleties of creation, that is, the act of tawd, the divine creation, the world. This contemplation leads the seeker to recognise the signs of God in the universe and perceive the order and beauty of creation.
Such reflection is akin to wandering in a garden adorned with divine blossoms, each flower manifesting a token of the power and wisdom of the Truth. Through this contemplation, the seeker perceives the grandeur of Gods act in creation.
The third gradation involves the knowledge of human states, actions, and characteristics. The primary text remarks: His contemplation is upon the meanings of actions and states, that is, in the human. This gradation invites the seeker to self-knowledge and assessment of ones deeds and intentions.
This contemplation acts as a mirror reflecting the seekers faults and perfections, guiding him towards rectification and perfection.
The objects of contemplation encompass the Truth, the cosmos, and man. The primary text states: We have nothing besides the Truth, the cosmos, and man If one pursues the act of the Truth and the Truth itself, this constitutes contemplation. This triangle signifies the comprehensiveness of contemplation, directing the seeker towards gnosis in these three principal domains.
This triangle resembles a map delineating the pathway: the Truth as the ultimate destination; the cosmos as the mirror of the Truths act; and man as the locus of self-knowledge. By encompassing these three domains, contemplation leads the seeker to the perfection of knowledge.
A human confined to the station of the nafs is limited to sensory pleasures and is likened to an animal. The primary text states: Hence, he who abides within the vessel of the nafs has nafsn qualities their pleasures are confined to sensory things. This limitation results from the failure to engage the heart and contemplation.
The nafs acts as a cage that binds the human to material pleasures. Contemplation, by activating the heart, opens this cage and guides the human towards divine gnosis.
Contemplation activates non-ocular visions within the heart. The primary text observes: When one enters contemplation many of ones visions become non-ocular. Such vision liberates the seeker from dependence upon the nafss senses and directs him towards inner perception.
This vision resembles a light shining within the hearts darkness, freeing the seeker from the confines of the external senses. Contemplation is the instrument of this inner vision that opens the heart towards truth.
The nafs, due to its dependence on the senses, is limited in its capacity for vision and perception. The primary text states: Materialistic nafsn individuals have their own limitations. For example, a person who has traversed a stairway hundreds of times remains helpless in darkness without eyes, whereas animals with stronger nafs move without eyes.
This limitation resembles a darkness engulfing the nafs. Contemplation, by actualising the heart, transforms this darkness into the light of gnosis.
Gluttony debilitates the soul and deprives it of insight. The original text states: Gluttony causes... ones soul to lack even the breath comparable to that of animals at present. Such weakness degrades man below the level of animals.
Gluttony acts as a burden that weighs heavily upon the soul, hindering its flight towards gnosis. Contemplation, through asceticism and spiritual refinement, lightens this burden and activates the heart.
Practical mysticism lies in the movement towards the desired goal, not in mere knowledge of it. The original text elucidates: Practical mysticism means movement towards the desired, not merely knowing it. Contemplation is the engine of this movement, guiding the seeker from theoretical awareness to actual attainment.
This movement resembles a journey by which the seeker travels from the shore of information to the ocean of gnosis. Contemplation is the vessel of this voyage, propelled by the faculties of intellect and heart.
Contemplation necessitates practice and ascetic discipline to still the stagnant soul and activate the heart. The original text commands: In the course of the spiritual wayfaring, one must train oneself to think... the soul must be still, suspended, constrained and restricted, so that the human can properly utilise thought. This training empowers the seeker to perceive and proceed without reliance on sensual desires.
This asceticism is akin to spiritual exercise that liberates the heart from carnal lethargy, guiding it toward actualisation and movement.
The seeker must test the heart to ascertain whether contemplation has been activated therein. The original text states: He should see whether the heart has even started or not?... One should close their eyes and observe whether they see or not. This test serves as a practical measure for assessing the hearts insight.
This test resembles an examination revealing whether the seekers heart has awakened from the slumber of the soul or remains dormant in darkness. Contemplation is the criterion of such awakening.
A mentor is essential to guide the seeker and prevent misguidance in the quest. The original text articulates: A mentor is necessary... a knowledgeable and skilled person who advises: do not rush lest you collapse beneath your own weight. The mentor, endowed with experience and awareness, protects the seeker from errors on the path of contemplation and wayfaring.
The mentor is like a guide who holds a lamp in the darkness of the path, safeguarding the seeker from the pitfalls of misdirection. Without the mentors guidance, contemplation may devolve into mischief and deviation.
Knowledge is living and dynamic gnosis, whereas information is static and inert data. The original text affirms: It is not knowledge... it is information. The Holy Quran likewise underscores the futility of information without practice in the noble verse مَثَلُ ٱلَّذِينَ يَحْمِلُونَ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًا (Srah aff, 5; translated by as: The example of those who bear the Torah but do not carry it is like the donkey carrying books).
Information resembles a stagnant pool that becomes polluted with the slightest impurity, whereas knowledge is like a crystal-clear spring whose continuous flow preserves its purity and vitality. Contemplation sets this spring in motion.
The original text likens knowledge to a limpid spring and information to a stagnant pool: There is a spring with a bowl of water... clear... but if you pour a small amount of ink into that pool, the water becomes corrupted. This analogy illustrates the dynamism of knowledge contrasted with the stagnation of information.
The spring of knowledge gushes forth from the seekers heart and maintains its clarity through contemplation, while the pool of information, through neglect, succumbs to corruption and turbidity.
Contemplation is movement towards the Truth and the enactment of the Truth; however, seeking anything other than the Truth constitutes mischief. The original text asserts: If one seeks mischief... it is not contemplation. Contemplation is authentic only when its object is the Truth, whether divine or human.
Mischief acts like a shadow lying in ambush along the path of contemplation, leading the seeker astray. Contemplation, through pure intention and focus on the Truth, dispels this shadow.
An activated heart may encounter the presence of Satan (an associate). The original text states: An associate is polytheism... sometimes the heart moves, but Satan arrives before it. The seeker must repel polytheism through contemplation and asceticism.
Polytheism is like dust settling upon the mirror of the heart, obstructing the reflection of the light of Truth. Contemplation, aided by asceticism, cleanses this dust and guides the heart towards monotheism.
Lovers require seeking and asceticism, whereas the Beloved, by virtue of divine grace, are exempt from these stages. The original text explains: For the lovers, it is such... for the Beloved, these matters do not exist. This distinction indicates the different ranks of spiritual wayfarers.
Lovers resemble travellers who arrive at their destination through exertion and endeavour, whereas the Beloved soar towards the Truth borne on the breeze of divine grace.
Lesson Eighty-Three from the chapter on contemplation in Manzil al-Sirn introduces contemplation as the point of inception of the seekers genuine movement in the spiritual path. Contemplation is the act of the intellect and the eye of the heart, which, through the perception of insight and the seeking of reason, directs the seeker towards the comprehension of truth. This lesson emphasises the three stages of contemplation (Divine Unity, Divine Creation, and the conditions of man), completing gnosis in the three domains of Truth, the world, and mankind. The Quranic verses, such as لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا (Arf: 179) and مَثَلُ ٱلَّذِينَ يَحْمِلُونَ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا (aff: 5), emphasise the necessity of activating the heart through contemplation and the distinction between knowledge and information. Contemplation requires asceticism and practice to still the soul and mobilise the heart towards the attainment of truth. The role of the mentor in guiding the seeker and repelling polytheism and mischief constitutes other pivotal themes of this lesson.
