the lectures of Nokounam (Session 163)
Khush, within Islamic mysticism, constitutes one of the foundational stations of spiritual wayfaring, guiding the seeker from self-conceit towards humility, and from egocentrism to theocentrism. At the second degree of this station, which is the focus of the present treatise, the seekers heart is likened to molten iron softened and primed for profound spiritual transformations. This stage, distinguished by characteristics such as perceiving the corruptions of the self and actions, apprehending the virtues of others, and inhaling the breeze of annihilation in the Divine, represents a pivotal juncture in the path of spiritual progression.
Khush at the second degree is defined under the rubric anticipation of the corruptions of the self and deed, recognition of the virtue of every possessor of virtue upon you, and inhaling the breeze of annihilation. This station is a condition wherein the seekers heart, having been softened within the furnace of Divine heat, becomes ready to receive the purifying blows of the Truth. This softening enables the seeker to discern the corruptions of his self and actions, to prefer the virtues of others over himself, and to sense the fragrance of annihilation in the Divine.
| Key Insight: Khush at the second degree resembles the softening of iron in the Divine furnace, preparing the heart for the purification of corruptions and acceptance of profound spiritual transformations. |
This definition encompasses three principal constituents: firstly, the perception of the corruptions of the self and actions, which manifests the seekers profound self-awareness; secondly, the comprehension of others virtues, signalling humility and distancing from self-exaltation; and thirdly, the inhalation of the breeze of annihilation, guiding the seeker towards dissolution in the Divine.
Khush in the first degree is confined to the sphere of action, judgment, and the relationship between servant and Divine. In this stage, the seeker attains an understanding of his position vis--vis the Divine, yet his heart remains rigid and inflexible. This phase is primarily concerned with Divine esteem and perception, lacking the inner pliability required for deeper transformations. Conversely, in the second degree, the seekers heart, owing to the heat of khush, is softened and prepared for purification. This softening permits the recognition and expulsion of corruptions, steering the seeker from egocentrism towards theocentrism.
Mystically expressed, the first degree of khush resembles cold iron, resistant to blows, whereas the second degree is molten iron that sheds its impurities with every strike of the Divine hammer, thereby taking form.
Khush at the second degree constitutes a turning point in spiritual wayfaring, transforming the seekers heart from hardness to softness, and from self-conceit to humility. This station, marked by the perception of corruptions, appreciation of others virtues, and inhalation of the breeze of annihilation, directs the seeker towards internal purification and Divine proximity. The fundamental distinction of this rank from the first lies in the hearts flexibility and preparedness for profound transformations.
Among the most eminent allegories within this lecture is the likening of the seekers heart to molten iron in a furnace. Cold iron is hard and inflexible; however, when exposed to furnace heat, it softens and becomes amenable to shaping. The hammers strikes detach its impurities and deposits, guiding the iron towards purity and perfection.
| Key Insight: The seekers heart in khush remains akin to molten iron that, through the blows of the Divine hammer, is purified from the corruptions of self and deed, progressing towards annihilation in the Divine. |
This allegory exquisitely illustrates the seekers internal transformative process. The hard heart, like cold iron, resists change, but with the heat of khush, it softens and becomes receptive to Divine blows. These blows, analogous to Divine guidance or the mentors instructions, detach the selfs corruptions and steer the heart towards purity.
Within this allegory, others are likened to hammers shaping the seekers softened heart. The skilled hammerer, who removes the irons impurities with swift and precise strikes, symbolizes the spiritual guide or Divine direction. This hammerer, through mastery, cleanses the seeker from the corruptions of self and deed and propels him towards perfection.
Put differently, in the state of khush, the seeker perceives himself as molten iron and others as hammers who, by their virtue, purify him. This perspective shields the seeker from arrogance and directs him towards humility and appreciation of others virtues.
If molten iron is not shaped promptly, it cools and loses its efficacy. Similarly, if the seeker lingers in the state of khush without utilising the hearts softness, he becomes afflicted by hardness of heart. This admonition stresses the necessity for swift action in spiritual progression. The seeker must rectify his corruptions within the opportunity afforded by khush, lest his heart revert to its original hardness.
The allegory of molten iron and the hammer beautifully depicts the internal purification process within khush. The seekers heart, softened by khush, becomes receptive to Divine blows and, guided by the mentor or the Truths instructions, is cleansed of the corruptions of self and deed. The peril of heart-hardening underscores the importance of immediate endeavour in this station, encouraging the seeker to seize the opportunity presented by khush.
One of the principal constituents of khush at the second degree is the perception of the corruptions of self and deed. The corruptions of the self include arrogance, ignorance, and lethargies that impede the path. The corruptions of deed refer to inadequacies and deficiencies in conduct. At this stage, the seeker, with a softened heart, attains deep self-awareness and recognises his shortcomings.
This self-awareness resonates with the Qurnic concept mَنْ عَرَفَ نَفْسَهُ, which posits the knowledge of the self as a prerequisite for knowing the Truth. The seeker, upon perceiving corruptions such as arrogance, ignorance, and lethargy, engages in self-reformation and liberates himself from the hindrances of the path.
| Key Insight: The perception of the corruptions of self and deed indicates the seekers profound self-awareness, attained through the hearts softening in khush, and guides him towards correction and purification. |
At this stage, the seeker regards the virtue of every possessor of virtue as superior to his own, considering others as elevated above himself. This outlook results from perceiving his own corruptions and the hearts softening, leading the seeker from self-conceit to humility. In the allegory of iron and hammer, others are likened to hammers shaping the seekers softened heart.
This humility protects the seeker from arrogance and self-exaltation, directing him towards the appreciation of others virtues. Mystically expressed, the seeker in this state perceives himself as molten iron and others as hammers who purify him by virtue of their own merit.
At this degree, the seeker inhales the breeze of annihilation, that is, he reaches a state beyond self and creation yet has not fully attained the Divine. This breeze represents a fragrance of annihilation and dissolution in the Divine, which directs the seeker towards Divine proximity.
This state aligns harmoniously with the noble Quranic verse وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ (Srah Al-Anfl, verse 17; translated by : And you [O Prophet] did not throw when you threw, but Allah threw), which emphatically underscores the obliteration of the servants agency in the divine act. The seeker, at this station, finds himself lightened and devoid of ego, advancing towards annihilation in the Divine (fan f-llh).
The components of khushu at the second degreecomprising the perception of the souls and actions maladies, the comprehension of others virtues, and the inhalation of the breeze of annihilationguide the seeker towards inner purification and divine proximity. These constituents, through self-awareness, humility, and effacement in the Truth, liberate the seeker from the hindrances on the spiritual path and propel him towards perfection.
One of the principal challenges in khushu is the danger of the hearts hardening should there be procrastination. If the seeker remains idle during the state of hearts softness and fails to capitalise on the opportunity of khushu, his heart reverts to its primordial hardness and distances itself from perfection. This condition resembles molten iron which, if not shaped promptly, cools down and loses its efficacy.
| Key Point: Delaying the utilisation of the hearts softness in khushu culminates in the hardening of the heart, depriving the seeker of the opportunity for purification and perfection. |
Arrogance constitutes one of the primary impediments on the spiritual path, arising from reliance on material or spiritual possessions such as wealth, power, or knowledge. Khushu, by softening the heart and revealing its maladies, distances the seeker from arrogance and guides him towards humility and annihilation in the Truth.
Conversely, the seeker in the state of khushu regards others as possessing virtue and perceives himself as deficient. This perspective harmonises with the noble Quranic verse وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ (Srah An-Nis, verse 100; translated by : And whoever emigrates for the cause of Allah and His Messenger), which underscores the significance of relinquishing attachments for divine proximity.
Challenges such as the hardening of the heart and arrogance represent principal obstacles in the path of khushu, impeding the seeker from attaining perfection. Khushu, by engendering self-awareness and humility, dispels these impediments and guides the seeker towards inner purification and divine proximity.
Khushu at the second degree renders the seeker light and solitary, such that the superfluities of the soul and action are shed and he advances towards annihilation in the Truth. This lightening is the fruit of inner purification, which frees the seeker from ego and arrogance.
By analogy to molten iron, the hammer strikes separate the excess impurities from the iron, directing it towards purity. Likewise, in khushu, the seeker, through perceiving the maladies and appreciating others virtues, transcends his ego and moves towards the Truth.
The ultimate consequence of khushu at this station is the inhalation of the breeze of annihilation and movement towards effacement in the Truth. The seeker, having transcended selfhood and creation, attains a state devoid of ego and perceives the fragrance of divine nearness.
| Key Point: Khushu at the second degree, by lightening the self and inhaling the breeze of annihilation, directs the seeker towards effacement in the Truth and divine proximity. |
Khushu at the second degree, through inner purification, humility, and inhalation of the breeze of annihilation, guides the seeker towards lightening of the self and divine proximity. This station, by freeing the seeker from ego and arrogance, propels him towards perfection and annihilation in God.
Khushu at the second degree functions as a divine furnace that softens the seekers heart and renders it prepared for purification. This station, through perceiving the maladies of the soul and action, appreciating others virtues, and inhaling the breeze of annihilation, guides the seeker from egoism to humility and from self-centredness to God-consciousness. The analogy of molten iron and hammer strikes beautifully illustrates the inner transformative process whereby divine blows separate the souls impurities and direct the heart towards purity and perfection. The noble Quranic verses, such as وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ and وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ, corroborate these concepts and emphasise the significance of effacement in the divine act and relinquishment of attachments.
| Supervised by Sdegh Khdemi |
