the lecture series of Nokounam Session Ninety-One, Reflection Chapter, Part Ten
Within the spiritual journey of mystical wayfaring, reflection serves as a luminous beacon illuminating the travellers path towards perfection. This particular station in the noble Manzil al-Sirn, meticulously and profoundly elucidated in the lectures of Nokounam , addresses the necessary conditions and prerequisites for reflection at the tiers of actions and states. Reflection is a measured and purposeful motion towards perfection which, devoid of the instruments of knowledge, critical appraisal of traditions, and regulation of extrinsic affections, inevitably plunges into error or sorrow.
Reflection, akin to a gentle breeze guiding the seekers soul towards the summits of gnosis, is contingent upon three fundamental prerequisites in the tiers of actions (physical deeds) and states (psychological conditions): the continuance of knowledge, suspicion of ingrained traditions, and cognisance of extrinsic loci. These conditions stand as the three sturdy pillars that uphold the edifice of reflection. The original text articulates:
These prerequisites encompass the epistemological, critical, and psychological dimensions of reflection. Reflection is a movement which, in the absence of these foundations, diverges from the path of perfection and culminates in sorrow or mischief. This concept aligns harmoniously with the noble Quranic verse:
يَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
(Al-Imrn 3:191, : They reflect upon the creation of the heavens and the earth.)
This verse introduces reflection as a tool for comprehending creation and progressing towards divine gnosis. The seeker must harmonise this progression with the instruments of knowledge, critique of traditions, and governance of affections.
Reflection is like a harmonious dance along the path to perfection, elevating the soul from the terrestrial to the celestial realms. This movement demands epistemic discipline and spiritual refinement. The lecture conveys:
We stated that reflection is a measured movement towards perfection; however, one must possess knowledge of movement, of the incitement, of the inciter, and of the category of movement itself that is, how one moves. Thus, knowledge of the principles of movement is distinct from movement itself and from reflection.
This definition differentiates reflection from sorrow or scattered thoughts. Reflection is a goal-oriented motion that, through understanding the principles of movement and recognising the inciter, directs the seeker towards the divine destination. Absent such knowledge, reflection descends into fragmentation and error.
Knowledge is the key that unlocks the doors of reflection. Without this scientific instrument, the seeker remains wandering in the darkness of ignorance. The original text emphasises:
Knowledge constitutes the tool for reflection in any disciplinebe it mysticism, philosophy, jurisprudence, or social matters. Just as a merchant must discern lawful from unlawful matters, so must the seeker possess the scientific principles of the path. For example, if one is unaware of how a fan operates, they cannot contemplate its improvement or usage. Similarly, in mysticism, the seeker must be knowledgeable about movement, the inciter, and the destination to achieve consummate reflection. Without such knowledge, reflection falls into ignorance and unawareness.
Knowledge and action resemble two wings that enable the seekers flight toward perfection. The lecture states:
Indeed, action is only recognised through knowledge.
Action attains recognition and value solely when grounded in knowledge. An action devoid of epistemic foundation is devoid of worth. If the seeker possesses gnosis, their action will be the fruit thereof; but if an action is undertaken without knowledge, it is innate and worthless. Metaphorically, gnosis is the root of the tree of action, and action is the fruit borne therefrom. A tree that yields no fruit has an unhealthy root; similarly, action without knowledge has no value.
The suspicion of ingrained traditions acts as the sieve of reason, separating illogical customs from the seekers beliefs. The original text states:
The seeker must scrutinise every custom and tradition with a skeptical eye, verifying its validity. Just as jurisprudence presumes the absence of legal effect unless supported by legitimate evidence, so must the seeker appraise customs according to reason and Shariah. Customs lacking rationality and scientific foundation must be discarded to preserve the seekers reflection from the influence of popular superstitions.
To facilitate a deeper comprehension of this concept, the discourse presents an elegant allegory: the spiritual wayfarer is likened to a mountaineer who requires appropriate equipment to ascend the peaks of perfection. Sneakers, suitable for urban streets, prove ineffectual upon mountainous terrain. Folk customs, akin to ill-fitting footwear, cannot assist the wayfarer along the path of spiritual journeying. He must thus meticulously scrutinise his instruments and customs, discarding those found wanting in utility for the path.
The wayfarer's heart resembles a garden in which blooms of affection flourish. Yet some of these flowers, should they incline towards entities other than God, impede the course of the spiritual journey. The primary text thus states:
Affection for wealth, offspring, reputation, or knowledge, if redirected with the intention of nearness (qurbat) towards divine love, presents no obstacle. However, should these affections conflict with divine love, the wayfarer must regulate them meticulously so as not to disrupt his spiritual progress. The heart is the locus of these pulsations of love, and the wayfarer must channel these rhythms exclusively towards God.
The discourse emphasises that every action, ranging from prayer and worship to eating and drinking, if performed with the intention of nearness (qurbat), is imbued with value. Conversely, non-theistic affections devoid of this intention divert the wayfarer from the path of truth. This principle accords with the following exalted Quranic verse:
لَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ
(Al-Anm 6:59, : There is no moist or dry thing but that it is in a clear book.)
This verse underscores the comprehensiveness of the Sharah and demonstrates that every affection or act must be contained within the framework of divine law.
The commentator introduces a contentious viewpoint in his exegesis, positing that the spiritual state (tajall) precedes the Sharah, on the grounds that the vision leads to annihilation (fan) whereas the Sharah enjoins permanence (baq) and service. The discourse refutes this position as follows:
However, the established ordinances of the Sharah, whereby the ruling of the spiritual state predominates over the ruling of knowledge... this assertion is profoundly perilous, gravely erroneous, fraught with difficulties, and has brought immense affliction upon the realm of mysticism.
This perspective is untenable due to its conflict with the all-encompassing nature of the Sharah. The Sharah constitutes the legal foundation of the spiritual path; any state contradicting it is sourced from the devil. Even the infallibles (al-Ab) upheld the Sharah in their spiritual conditions and remained mindful of prayer times to prevent invalidation. This critique is further substantiated by the following Quranic injunction:
لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
(An-Nis 4:43, : Do not approach prayer while intoxicated.)
This verse illustrates that the Sharah remains the measure of action even under special circumstances, and that carnal states must not contravene it.
To elucidate this critique, the discourse offers an allegory: the wayfarer is akin to a traveller on a mountaineering journey who cannot ascend to the summit wearing ordinary sandals. The Sharah is like the sturdy mountaineering boot that preserves the wayfarer upon the path. States that conflict with the Sharah resemble unsuitable sandals, which neither assist ascent nor ensure safety but are indeed perilous.
The Sharah is likened to a pillar upon which the edifice of mystical wayfaring rests. The discourse underscores:
The Sharah delineates the framework of the spiritual journey, and any injunction or state conflicting with it is null and void. This principle protects the wayfarer from mystical deviations. Absent the Sharah, mysticism degenerates into fabrication and misguidance.
The discourse addresses mystical deviations and issues the warning:
In our mystical traditions, within mystical prescriptions, much misguidance occurs If something is not within the Sharah, it is not harmful, but it must not oppose the Sharah.
Practices such as dhikr (remembrance) or asceticism are permissible so long as they do not contravene the Sharah; however, altering legal rulings, such as the number of units in prayer, is invalid and misleading. This critique emphasises the necessity of aligning spiritual progress strictly with the Sharah.
The spiritual mentor is akin to a gardener guiding the seedling of the wayfarer towards perfection. The discourse states:
If a mentor compels a learner in such a manner that conflicts with the Sharah, that mentor is either deficient or misguided.
A righteous mentor directs the wayfarer towards sobriety, psychological soundness, and adherence to the Sharah. If the mentor leads the learner towards isolation, obsession, or opposition to the Sharah, they are deficient or misguided.
The wayfarer must be like a robust tree that stands firm amidst the storms of the self. The discourse emphasises:
The wayfarer must be under the tutelage of one whose humanity is not endangered.
The spiritual journey ought to culminate in the wayfarer's psychological health, vitality, and sociability. Isolation, obsession, or the development of complexes are indicative of misguidance. The wayfarer must remain a sound, balanced, and dynamic individual.
The discourse identifies the preference of supererogatory acts over obligatory duties as a psychological disorder:
They call these psychological and mental illnesses If a student finds himself unable to perform his obligatory duties yet clings to supererogatory acts or engages in study inadequately, this indicates a psychological problem.
The wayfarer must prioritise obligations such as study and prayer. Inclining towards supererogatory acts at the expense of obligations signals a psychic deviation that necessitates rectification.
Religious seminaries are likened to gardens that ought to cultivate students towards vitality and service to society. The discourse cautions:
Our seminaries have many wounds due to these illnesses and unhealthy trainings At first, this gentleman was a good, normal, natural, healthy child now he has become wounded, ill, infected.
Seminaries must educate students towards psychological soundness, intellectual dynamism, and social service. Educational deviations such as obsession or isolation lead to inefficiency and the wounding of students.
The fifth station of the Manzil al-Sirn, through elucidating the three conditions of retaining knowledge, the critique of customs, and the recognition of non-divine attachments, clarifies the path of mystical wayfaring. Knowledge is the foundation of thought and action; critique of customs invites the wayfarer to rationally examine traditions; recognition of non-divine attachments redirects affections towards divine love. The commentators assertion regarding the precedence of spiritual states over the Sharah is refuted for conflicting with the comprehensiveness of divine law. The Sharah is the legal document of the spiritual journey, and any state opposing it is satanic. The wayfarer must proceed under the guidance of a righteous mentor, maintaining psychological health and adherence to the Sharah, advancing towards perfection. Seminaries too must foster dynamic, healthy training to guide students towards service and knowledge. This discourse stands as a beacon illuminating the wayfarers path to the truth.
