the lectures of Nokounam, (Session Eighty-Six The Chapter of Reflection Part Five)
Within the domain of Islamic mysticism, reflection is likened to a pure, refreshing spring that irrigates the seed of wisdom in the soul of the spiritual seeker, guiding them towards the knowledge of the realities of existence and nearness to the Divine Truth. The eighty-sixth lesson from the esteemed Manzil al-S'irn, authored by Khwaja Abdullah Ansari, and profoundly explicated by Nokounam, addresses the station of reflection amidst the subtleties of Divine craftsmanship. This lesson defines reflection as a mental movement from the known to the unknown, likening it to water that cultivates the seed of wisdom. Wisdom, like a mighty tree, manifests in two branches: theoretical and practical. Theoretical wisdom pertains to the perception of the realities of things according to their essence, whereas practical wisdom concerns conduct and behaviour emerging from sound thought.
Reflection, in Islamic mysticism, constitutes a mental journey that leads the seeker from existing knowledge towards acquiring lost or hidden knowledge. This movement, defined in the lecture as a movement from the existent to the acquisition of the absent, is a dynamic and purposeful flow that elevates the seekers intellect from superficial awareness to profound gnosis. Reflection is not mere formal contemplation but an active motion rooted in sound and truthful thought, which plants the seed of wisdom in the seeker's soul. This definition positions reflection as the pivotal axis of intellectual spiritual progress, without which knowledge and wisdom cannot blossom within the souljust as a parched land yields no harvest.
Reflection within the mystical path is categorised into three distinct stages: first, reflection upon Divine Unity (Tawd), which focuses on contemplating the Divine Essence and Attributes; second, reflection on the subtleties of Divine creation, which involves an exploration of the intricate details and nuances of the universe; and third, reflection on the meanings of ones actions and internal states, dedicated to self-awareness and reform of the souls conduct and conditions. These stages resemble a ladder that elevates the seeker from Divine knowledge, through recognition of creation, to personal ethical refinement. Each stage opens a window to deeper insight, beckoning the seeker towards greater proximity to the Truth.
Reflection on the subtleties of Divine creation, the focal theme of this lecture, denotes contemplation on the delicate and detailed facets of God's creation. Unlike the general comprehension accessible to all, this reflection summons the seeker to attentiveness towards the specific characteristics, effects, and natures of creatures. Like a painter who perceives not only the white wall but also the quality and precision of its plastering, the seeker in this stage probes the intricate artistry of the Divine craftsmanship manifested in the heavens, the earth, and all creatures great and small. This journey is consonant with the noble Quranic verse:
يَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
(Srah l Imrn: 191; trans. Fuladwand: "They reflect upon the creation of the heavens and the earth.")
Wisdom is likened to a tree rooted in reflection, without which growth is impossible. The lecture emphasises that the growth of wisdom depends on thought, that is, on movement. Reflection acts as the water that irrigates the seed of wisdom, bringing it to fruition. The seeker devoid of reflection is like a farmer who abandons fertile land without watering it yet expects a harvest. This mental movement not only leads to theoretical knowledge but also guides the seekers conduct towards practical wisdom.
Sound reflection must accord with reality, free from distortion, constriction, and degradation. It is likened to a pure spring that pours into the ocean of knowledge without contamination. The lecture stresses that thought ought to be in accordance with what is presented, meaning it must correspond to the essence of truth and remain free from intellectual deviation. Such reflection cultivates balanced and harmonious wisdom within the seekers soul, as a well-tuned instrument produces a delightful melody.
Wisdom, as defined in the lecture, is knowledge of the realities, properties, attributes, and laws of things. This knowledge pertains to recognising the identity, characteristics, qualities, and rulings of objects, and divides into theoretical and practical branches. Wisdom is a gem concealed within the mine of the seekers soul, which is extracted and polished through reflection. This knowledge encompasses not only theoretical understanding but also governs the conduct and actions of the seeker.
Theoretical wisdom concerns the comprehension of things as they truly are, independent of action. It is likened to a mirror that reflects the truth of things without distortion. The lecture defines theoretical wisdom as perception of realities as they are and associates it with understanding the essence, properties, and attributes of things. This perception constitutes the foundation of practical wisdom, without which the seekers deeds regress to instinctual and animalistic levels.
Practical wisdom refers to conduct and deeds founded upon sound thought and theoretical knowledge. The lecture emphasises that practical wisdom is the humans conduct measured by perception. This wisdom acts as a bridge linking theoretical knowledge to practical behaviour. Actions such as prayer, eating, and daily behaviour, when performed with reflection and correct thought, elevate to the level of practical wisdom; otherwise, they remain confined to mere animalistic instinct.
The lecture, distinguishing between instinctive and wise actions, underscores the significance of thought in the valuation of behaviour. Instinctive actions, performed out of heedlessness or impulse, resemble the movements of quadrupeds, devoid of wise merit. Conversely, actions rooted in sound thought shine like a brilliant gem, manifesting practical wisdom. This distinction invites the seeker to reflect on their conduct and regulate it according to knowledge.
When wisdom flourishes within the seekers heart, its springs flow from the heart to the tongue. The lecture describes this state as the springs of wisdom appearing from his heart upon his tongue. This manifestation resembles a stream flowing from the hearts source towards the tongue, revealing the seekers knowledge in speech and behaviour. It signifies the maturation of gnosis, drawing the seeker near to the ranks of sages and mystics.
The subtleties of Divine creation refer to the fine and precise details of God's creation, contrasted with the generalities apparent to all. The lecture employs a beautiful metaphor to clarify this distinction: recognising a white wall is a generality accessible to all, but perceiving the quality and finesse of its plastering pertains to the subtleties. Through reflection on these subtleties, the seeker explores the characteristics, effects, and natures of creatures, ascending from general knowledge to profound wisdom.
The lecture introduces the concept of the mental pasture as a novel metaphor indicating an active and dynamic mind. The seekers mind ought to resemble a verdant pasture where knowledge and thoughts graze and ruminate. A mind devoid of such pasture resembles a shelf filled with lifeless objects, a mere storehouse of inert information. This concept emphasises the necessity of intellectual transformation and vitality, inviting the seeker to continuously digest knowledge and engage in critical analysis.
A mind without pasture is likened to a shelf on which cups, plates, and a samovar are placed and covered with a curtain. Such a mind lacks vitality and dynamism and is incapable of producing wisdom and knowledge. The lecture, through incisive critique, considers such a mind distant from the station of wisdom and science, urging the seeker to cultivate a roaming and active intellect. This critique underscores the importance of mental movement and ongoing analysis of knowledge.
Contemplation upon the subtle intricacies of Divine artistry augments the seekers knowledge, fortifying and nurturing its growth. The lecture explicitly underscores that Reflecting upon the delicate craftsmanship of God the Exalted in His creation amplifies that knowledge. This process culminates not only in theoretical understanding but also in the refinement of ethics and the consolidation of deeds. The seekers traversal through creation resembles that of an explorer, whose every step unveils a new gem of insight and piety.
The act of contemplation concerning the subtle craftsmanship pertains specifically to novices of the spiritual path, who journey through creation and investigate its refinements and details. The lecture characterises this stage with the phrase Lahl al-bidayat those belonging to the beginnings likening it to a pasture wherein the seeker engages in questioning and reflection upon the whys. This journey is akin to a childs initial steps, gazing upon the world with wonder, each phenomenon sparking a novel inquiry.
Intermediate practitioners engage in reflection on the subtleties of manifestations and impressions. Manifestations denote divine effusions emanating from the Truth to the seekers heart, while impressions signify the seekers internal states and responses to these effusions. The lecture likens manifestations to rays of light emitted from the Divine, illuminating the seekers heart, whereas impressions are like streams flowing from the seekers heart toward the Truth. This distinction elucidates the dynamic interplay between the Divine and the seeker and elevates the intermediate stage to contemplation of the Divine Names and Attributes.
Advanced practitioners, having attained the stations of annihilation and subsistence, immerse themselves profoundly in the Essence of the Divine, transcending even contemplation of manifestations and impressions. This stage resembles a boundless ocean in which the seeker is wholly absorbed, perceiving nothing but the Truth. The lecture portrays this rank as befitting those who have attained Divine manifestation, considering it the zenith of mystical progression. The advanced are likened to stars shining in the firmament of Truth, their radiance emanating from the Divine Essence.
The lecture provides a precise elucidation of the distinction between manifestations and impressions: manifestations are divine graces conveyed from the Truth to the seekers heart, whereas impressions are the seekers inner states and reactions to these graces. Manifestations resemble the light radiating from the sun of Truth, illuminating the seekers heart, while impressions correspond to the reflection of this light in the mirror of the seekers heart. This differentiation indicates varying levels of spiritual progression and the depth of understanding attained by the intermediates.
Contemplation upon the meanings of ones actions and internal states is dedicated to the scrutiny of the seekers conduct and inner conditions. The lecture describes this stage with the phrase fi maani al-amal wal-ahwal (upon the meanings of actions and states) and regards it as an enabler of genuine spiritual progression. This contemplation functions as a mirror in which the seeker beholds their behaviour and conditions, facilitating their rectification. The seeker, through reflection on their actions, resembles a gardener pruning the sapling of their conduct, guiding it towards perfection.
The lecture metaphorically describes the relationship between action and state as two wings of a bird, enabling the seekers flight in the celestial realm of spiritual progress. Action engenders state, and state strengthens action. This dynamic interplay originates from the subtleties of Divine artistry, manifestations, and impressions, propelling the seeker toward continual refinement of conduct and inner conditions. This process resembles a stream flowing from the spring of knowledge towards the garden of action.
Contemplation on actions and states smooths the pathway of authentic spiritual advancement. The lecture likens this contemplation to a tool arming the seeker with knowledge of the implements and mechanisms of creation, aiding them along the spiritual journey. This facilitation is akin to the untying of knots along the path, freeing the seeker from hardships and guiding them toward the ultimate reality.
Employing an original metaphor, the lecture compares exertion without knowledge to a wrestler lacking technique who relies solely on brute force, inevitably encountering fatigue and failure. The seeker devoid of wisdom and insight resembles one striking a mountain barehanded, expecting to conquer its summit. This critique underscores the necessity of relying on both theoretical and practical wisdom, regarding labour devoid of skill as futile.
Theoretical wisdom constitutes the foundation of practical wisdom; without it, the seekers deeds regress to a mere instinctual level. The lecture emphasises that If one possesses theoretical wisdom, they will inevitably perform their prayers. This principle demonstrates that genuine theoretical wisdom naturally culminates in righteous actions. The seeker, endowed with theoretical wisdom, is akin to a gardener who, through knowledge of soil and sapling, cultivates a robust tree.
Creation encompasses subtlety and skill, mastery of which by Gods saintsespecially the belovedfacilitates effortless spiritual progression. The lecture regards subtlety as superior to skill, interpreting it as the secrets and delicate intricacies of creation. This subtlety serves as a key unlocking the doors of inner knowledge, guiding the seeker towards the Truth. The beloved, possessing this subtlety and skill, resemble master craftsmen who create everlasting works with minimal exertion.
With candid critique, the lecture condemns exertion without knowledge on the spiritual path. A seeker who engages in study, worship, and austerity through sheer force resembles one whose intestines burst from excessive strain yet fails to reach the destination. This critique stresses the necessity of mental pasture, knowledge, and skill, inviting the seeker to reduce pressure and augment contemplation. This admonition serves as a warning, preventing the seeker from futile toil along errant paths.
Lecture eighty-six of Manzil al-Sirn, by elucidating the station of contemplation on the subtleties of Divine artistry, summons the seeker to journey through the refinements of creation and apprehend profound realities. Contemplation, like a clear stream, nourishes the seed of wisdom, culminating in the growth of both theoretical and practical wisdom. Theoretical wisdom pertains to cognisance of realities, while practical wisdom arises from correct thought. The stages of contemplation range from novices (journeying through artistry), through intermediates (reflecting on manifestations and impressions), to advanced practitioners (immersing in the Essence of the Divine). The mental pasture signifies the vitality of knowledge; a mind devoid of such pasture is a repository of lifeless information. The critique of exertion without skill underscores the necessity of wisdom and skill, considering the subtlety and skill of creation as keys to facile spiritual progress.
