of Nokounam, may his secret be sanctified (Session 130 Chapter on Asceticism Part Eleven).
The chapter on asceticism in the revered text Manzil al-Sirn, authored by Khwaja Abdullah Ansari, constitutes one of the fundamental stages of mystical progress in the initial rank (badyt). It acts as a polisher, cleansing the seekers inner self from the impurities of carnal desires and dispositions, thereby preparing it for beholding divine realities and attaining spiritual stations. This stage liberates the nafs (self) from earthly attachments and guides it toward the manifestation of Truth and annihilation in the vision of the Divine. Asceticism resembles a warm-up before intense exercise, readying the body and soul to endure the spiritual rigours of the path, and lays the groundwork for higher stages such as spiritual ecstasy (sam), sorrowful longing (uzn), and reverential fear (khawf).
The text Manzil al-Sirn divides the mystical journey into ten stages, the foremost of which is badyt the preliminary phases of spiritual progress. These badyt are akin to preparatory stretches in physical exercise, priming the nafs to embark upon more arduous stages. These stages include awakening from heedlessness (yaqah), repentance (tawbah), accounting of ones deeds (musabah), turning towards God (inbah), reflection (tafakkur), remembrance (dhikr), steadfastness (iim), fleeing from the non-divine (farr), ascetic discipline (riyah), and the rhythmic spiritual listening (sama). The badyt function as a bridge guiding the seeker from the darkness of negligence to the illumination of gnosis; without this foundation, withstanding the pressures of subsequent stages is unattainable.
Asceticism, as one of the concluding stages of the badyt, plays a pivotal role in preparing the seeker for the reception of truth and the vision of divine realities. This phase purifies the self from moral and nafsn impurities and, like a polished mirror, readies it to reflect the light of truth. Asceticism guides the seeker toward itiyd al-idq, an inner yearning for embracing the truth, freeing them from doubt and hesitation. This process resembles the purification of water from sediment and turbidity, whereby clarity is restored.
According to the primary text, asceticism is "the revealer of the intended purpose of the Shariah", serving as a tool that polishes the seekers inner self to apprehend the objectives of divine law. This stage, akin to cleaning a dusty mirror, eradicates the nafsn defilements and guides the seeker toward profound understanding of divine ordinances and esoteric teachings. Comprehending the purpose of the Shariah entails discerning the essence of its commandments and their inner meanings, achievable solely through the purity of the heart.
Through asceticism, the Divine Truth overcomes the seeker, causing them to forget their nafsn existence: "And Truth prevailed over them to the extent that they forgot their own existence." This state signifies annihilation in the vision of the Divine, whereby the seeker is liberated from self-centeredness and egotism, becoming immersed in the Divine Reality. This forgetting of the self is analogous to submerging in the boundless sea of truth, whereby the shores of ego vanish from the seekers sight.
Asceticism causes the annihilation of creation within the seekers vision: "And creation was annihilated in their witnessing." This annihilation denotes the effacement of multiplicities and othernesses of creation before the Divine, rather than the negation of creations existence. The seeker perceives creation as the manifestation of the Divine and becomes free from the duality and separateness from the Divine. This condition resembles witnessing sunlight that dissolves shadows without denying their existence.
Before unveiling, the seeker detaches their gaze from creation and does not turn their attention toward anything other than the Divine: "And before the unveiling, they severed their gaze toward creation and refrained from attending to it." This disengagement signifies liberation from worldly attachments and attentiveness to the non-divine, not denial of creation. It resembles a traveller who bypasses stopping at interim dwellings in order to reach the destination.
The vision of realities and the unseen requires the purity of the inner self attained through asceticism. The seekers inner self resembles a clouded eye which, once purified of impurities, regains clarity. The original text likens this to an eye impaired by grease or diabetes, which cannot see clearly until cleansed of such encumbrances.
Asceticism expels all moral and nafsn impurities from the seeker: "When all impurities are driven out of the self." This process resembles purifying blood of fat and sugar, restoring bodily health. The impurities comprise carnal passions, distraction towards the non-divine, and worldly attachments, all eliminated through persistent ascetic exertion.
As a result of asceticism, the seekers secret knowledge becomes manifest, enabling them to perceive truths inaccessible to others. This secret denotes a purified inner self, prepared for vision, which differentiates the seeker from the common folk. The text cites the noble tradition: "The fountains of wisdom appeared from his heart upon his tongue," explaining the manifestation of wisdom through purity of heart. This is analogous to a spring gushing forth from the earth after the removal of barriers.
The wisdom revealed is an illumination arising from the refined inner self, enabling the seeker to counsel others, perceive spiritual realities, and express divine truths. This wisdom is not mere intellectual knowledge but an experiential gnosis arising from the annihilation of self and union with Truth.
The chapter on asceticism in Manzil al-Sirn delineates ascetic discipline as the pivotal refinement of the seekers inner self, preparing it for the reception of divine realities and vision. Through severing attachment to creation, annihilating the ego, and purifying the heart, the seeker achieves a state of readiness for unveiling and gnosis. The wisdom and secrets unveiled in this stage lay the foundation for the subsequent higher stages of the mystical journey, where divine love, sorrowful longing, and ecstatic witnessing take precedence. Asceticism thus stands as a vital cornerstone in the path of spiritual perfection and union with the Divine Truth.
The inappropriate appearance and unorthodox conduct of some mystics have inflicted damage upon the field of mysticism, rendering it seemingly devoid of value. The text, drawing upon the injunction "Be an adornment for us and not a disgrace upon us" (كونوا لنا زيناً ولا تكونوا علينا شيناً), underscores the imperative of maintaining a dignified appearance and decorous behaviour. The mystic is likened to a mirror that must reflect the beauty of the Divine Truth, rather than become a source of ignominy.
Society requires a systematic framework to discern spiritual aptitudes namely, the beloved (محبوبین) and the lovers (محبین) in order to prevent their wastage. This is analogous to recognising a prodigy whose talent, if left uncultivated, inevitably perishes. The text highlights this importance by analogy to children who memorise the Quran, emphasising the critical nature of nurturing spiritual gifts.
The noble verse from the Holy Quran:
وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
Translation: "And they prefer others over themselves, even though they are in need of them" (al-ashr: 9, trans. ).
This verse manifests altruism and the annihilation of the self (fan al-wujd), wherein the spiritual traveller effaces the self in relation to others. It is akin to a candle that sacrifices itself by burning so as to illuminate the surroundings.
Altruism emerges as the fruit of spiritual discipline, which liberates the seeker from egocentrism and worldly attachments, guiding them towards annihilation in the Divine Truth. This state is comparable to a river that merges into the sea, thereby dissolving its own distinct identity.
With the manifestation of the ultimate reality, spiritual states (l) prevail over the intellect (aql), propelling the seeker from theoretical comprehension towards practical witnessing: وغلبة الحال على العقل. This supremacy is analogous to the transition from the darkness of knowledge to the illumination of direct intuition, elevating the seeker from the lower intellect to the exalted spiritual state.
The spiritual wayfarer must dispel both the lower illusion (wahm nzil), encompassing egocentric fears, and the higher illusion (wahm l), pertaining to elevated spiritual fears, through spiritual discipline. The lower illusion resembles a fear of death, while the higher illusion resembles acrophobia (fear of heights); both obstruct spiritual progress but are overcome by dedicated practice. The text elucidates these practical methods with examples such as sleeping in a mortuary and ascending a minaret.
Resting ones head upon a corpse in the mortuary constitutes an exercise in dispelling the lower illusion. This discipline, like cleansing rust from iron, purges the seeker of base fears. The text, referencing the experiences of esteemed masters, emphasises the tangible efficacy of this method.
Ascending a minaret, analogous to rites performed in the Firuzabadi Hospital, serves as a method for overcoming the higher illusion. This practice liberates the seeker from elevated fears such as the dread of void or emptiness. The text, recounting the experience of ascending a minaret, accentuates both the arduousness and significance of this discipline.
Fear of heights exemplifies the higher illusion that is dispelled through persistent training and willpower. The text elucidates the psychological mechanism of this illusion through analogies such as construction workers and the experience of pilgrimage to Mecca. This is akin to a bird that, through practice, overcomes its fear of flight.
Through submission (tamkn), the seeker acquires volition and is freed from vacillation on the path: حتى يستقيموا بتمكين. Submission is like the firm foundation of a house that endures the storms of the ego. The text regards concealment and preservation of the intellect as outcomes of balanced spiritual discipline.
Perseverance in the spiritual path is arduous and demands submission. The Prophet Muhammad (peace be upon him) stated: شيَّبتني سورةُ هُودٍ لقولهِ فَاسْتَقِمْ كَمَا أُمِرْتْ (Hd: 112). This hadith demonstrates the difficulty of perseverance, likened to standing on the edge of a razor blade.
فَاسْتَقِمْ كَمَا أُمِرْتَ
Translation: "So remain steadfast as you have been commanded" (Hd: 112, trans. ).
Corruptions of the ego, such as carnal desires and illusions, impede reliance on God (tawakkul), provision (rizq), and the fulfilment of religious obligations. These corruptions resemble rust that corrodes the iron of the soul and must be cleansed through spiritual discipline.
The highest form of spiritual discipline is the excavation of the self identifying corruptions and errors within. This exploration resembles searching for treasure amidst ruins, guiding the seeker to recognise weaknesses and prepare for the hazards of the spiritual path.
The supreme spiritual discipline culminates in the purification of vision, transforming the seekers state into pure witnessing (ruyat). This station is akin to the souls zenith of flight, freed from attachments and immersed wholly in the Divine Presence.
The chapter on spiritual discipline in Manzil al-Sirn represents a foundational stage in the initial phases of the spiritual journey. It purifies the seekers interior from the defilements of the ego and temperament, preparing them for the witnessing of divine realities. This stage, involving the removal of lower and higher illusions, concealment of spiritual secrets, and attainment of submission and perseverance, preserves the seeker from deviation and unrestrained expressions. Spiritual discipline, like a polisher, readies the soul to reflect the light of truth and guides it towards annihilation in the vision of the Divine Reality. The noble verse from the Holy Quran:
وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
manifests altruism and the annihilation of the self, the ultimate fruits of spiritual discipline. Mysticism is the bride of the sciences, which, through the purity of inner being and decorum, eloquently articulates the language of the hearts of all beings.
