of Nokounam, (Session 195)
Mystical progression constitutes a spiritual journey through which the seeker is guided beyond the constraints of material nature toward the exalted horizons of gnosis and divine proximity. This path, elegantly delineated within the corpus of Islamic mysticismmost notably in the esteemed treatise Manzil al-Sirnencompasses subtle and precise stages, each necessitating particular spiritual and heartfelt readiness. This treatise, focusing on the nineteenth lecture, elucidates foundational concepts of the path, including tabattul, bawriq, iwl, and wridt. These notions, akin to luminous sparks in the celestial expanse of the seeker's heart, direct the aspirant to transcend nature and apprehend the loftiest truths.
At the outset of the path, the seeker encounters the divine light of manifestationan ephemeral spark illuminating the heart. This light, referred to mystically as bawriq, signifies the divine appearance bestowed upon the seeker in delicate and transient spiritual states. The original text states:
وَإِذَا آنَسَ بِنُورِ التَّجَلِّي وَلَمَّعَ مَعَهُ شَامَ نُورِ الْكَشْفِ وَيُسَمَّى مَبَادِئَ التَّجَلِّيَاتِ بِالْبَوَارِقِ عَلَى طَرِيقَةِ الاسْتِعَارَةِ لِكَوْنِهَا قَلِيلَةَ اللَّبَثِ سَرِيعَةَ الانْطِفَاءِ
This passage, which exquisitely portrays the initial phases of the path, emphasises the transitory nature of these manifestations. The bawriqlike sudden flashes of lightappear momentarily before swiftly fading; nevertheless, these sparks prepare the seeker's heart to receive more enduring illuminations. Such manifestations, occurring within the vessel of tabattulpure and unwavering attention toward the Lorddemand a heart cleansed of spiritual impurities.
Bawriq, as luminous sparks along the mystical path, constitute the initial divine manifestations which, owing to their ephemeral character, require the seeker's vigilance and spiritual readiness to be consolidated and elevated to superior stages.
Tabattul signifies an unconditioned, wholehearted attention to the Divine Essence and represents the seeker's point of departure on the mystical journey. At this stage, the aspirant detaches from multiplicity and material attachments, directing their heart solely toward God. The original text defines the tabattul vessel as encompassing two fundamental phases: the mabdi (beginnings) of the path, accompanied by bawriq, and the murd (ultimate aim), namely, attainment of divine perfection.
Tabattul functions as a wing by which the seeker is liberated from the cage of material nature and ascends towards the heavens of gnosis. This process necessitates seclusion and intimacy with the Divine, as the original source states: Within the vessel of tabattul, which is attention to the Lord, there exist a vessel of beginnings and a vessel of aspiration. This initial vessel is the locus where the seeker encounters the luminous sparks of bawriq and prepares for reception of loftier lights.
Tabattul represents pure devotion to God, freeing the seeker's heart from worldly attachments and creating the prerequisite condition for the reception of bawriq and the subsequent movement toward the divine aim.
The ultimate objective of mystical progression consists in transcending the confines of material nature and attaining gnosis that surpasses superficial perception. This transcendence signifies passage from the outward aspect of existence to its inward reality and truth. The original text elucidates: All those who embark on the path of progression, gnosis, and perfection ultimately seek to transcend nature, to pass beyond appearance, to behold their own metaphysical beyond, and to receive renewal. This process is akin to a journey from the darkness of nature towards the light of gnosis, guiding the seeker to apprehend transcendent realities.
Throughout this journey, the seeker engages in devotional acts such as prayer, fasting, and Qurnic recitation, aiming to access realms beyond material nature. These acts function as instruments for spiritual elevation, preparing the heart to receive divine manifestations. The Qurn states:
إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ
: Indeed, prayer restrains from indecency and wrongdoing; and the remembrance of Allah is the greatest. (Surah Al-Ankabt, verse 45). This verse accentuates prayers role as a tool for purification of the soul and nearness to God.
Transcendence of nature constitutes the principal aim of mystical progression, wherein the seeker is liberated from material constraints and guided towards the perception of exalted truths.
Devotional actsparticularly prayerare regarded as the believers ascension (mirj), propelling the seeker toward divine proximity. The original text affirms: Prayer is performed, but what is sought are the effects of prayer, the ascension of prayer. Fasting is undertaken, the Qurn is recited; all these deeds aim to confer upon the seeker something other than the nature that is under their possession. These acts, beyond fulfilling ritual obligations, serve as keys unlocking the doors of gnosis and divine manifestations.
Prayer functions as a bridge connecting the seeker from the terrestrial plane of nature to the celestial sphere of gnosis. Fasting, by purifying the soul, and Qurnic recitation, by imparting divine illumination, prepare the seekers heart for reception of bawriq. These practices establish conditions conducive to spiritual states such as truthful dreams, symbolic visions, and determinations, all indicative of the paths initial signs.
Prayer, as the believers ascension, elevates the seeker beyond the confines of material nature and guides them toward divine proximity.
In the initial stages of the path, the seeker encounters three categories of manifestations: bawriq, iwl, and wridt. The bawriq are brief luminous sparks appearing in the form of truthful dreams, subtle spiritual states, or symbolic visions. The original text states: The first things bestowed upon him are righteous dreams; he encounters good dreams or visions or determinations that appear to himthese primaries are called bawriq. These sparks, due to their fleeting nature, require the seekers care and attention.
By contrast, the iwl are manifestations marked by heaviness or terror, caused by the presence of spiritual residues. The wridt, which may be internal or external, are manifestations that enter the seekers heart and guide them toward elevated stages. The distinction among these three forms lies in the seekers internal state: bawriq signify a pure, prepared heart, whereas iwl result from obstructive spiritual impurities.
Bawriq are brief flashes of divine light signalling initial readiness; iwl represent heavier, often unsettling states arising from spiritual residues; and wridt denote inward or outward divine influxes that propel the seeker onward.
Al-Bawriq (flashes), al-iwl (apparitions), and al-Wridah (divine influxes) constitute the three primary forms of spiritual manifestations within the path of mystical progression (Sulk). Each of these distinct categories reflects the inner state of the seekers heart and the degree of readiness to receive the Divine Light.
The fundamental difference between al-Bawriq and al-iwl lies rooted in the seekers intrinsic spiritual condition. The original text elucidates: The difference also resides in that the one who perceives al-iwl still harbours certain difficulties and sedimentations, which cause the al-Bawriq to appear as al-iwl. Al-Bawriq emerge when the seekers heart has been cleansed of all impurities and attachments; conversely, al-iwl are manifestations resultant from the presence of nafsic (ego-related) obstacles that render the Divine manifestations heavy or terrifying in form.
This distinction is analogous to pristine water which, once adulterated with ink, alters its original colour. Should the seekers heart remain impure with nafsic residues, the light of al-Bawriq is perceived in the guise of al-iwl. Therefore, the purification of the heart from malice, envy, and attachments is an indispensable prerequisite to receiving the pure al-Bawriq.
Purification of the heart from nafsic sedimentations constitutes the essential condition for the reception of pure al-Bawriq and the avoidance of al-iwl, which otherwise depict Divine manifestations as heavy or fearful.
One of the most pivotal conditions for advancement on the spiritual path (Sulk) is the lightening of the heart from attachments and nafsic defilements. The original text states: A person must lighten their heart toward creation to such an extent that they do not even remember any harm inflicted upon them. This lightening signifies liberation from malice, envy, and all preoccupations concerning creation, thereby preparing the heart to receive the Divine Light.
The seekers heart resembles a kite; if bound to the heavy stones of attachments, it is prevented from flight. Only by releasing these burdens may the heart soar heavenward towards Divine proximity. This process, known in mysticism as Takhliyah (emptying), necessitates forgiveness and the transcendence of harms inflicted by others, alongside concentrated focus on the Divine Essence.
Lightening the heart from attachments and defilements is a fundamental condition for receiving al-Bawriq and progressing on the mystical path.
Tubul (renunciation) and Divine proximity constitute two foundational concepts within mystical progression that detach the seeker from material multiplicities and guide them towards the Divine Essence. The original text remarks: Tubul to God and proximity to God is such a state. This state is akin to a breeze that cleanses the seekers heart of the dust of attachments, directing them towards the Light of gnosis.
Tubul implies severance of all attachment to that which is other than God and full attention dedicated solely to Him. This focused attention prepares the heart to receive Divine manifestations and establishes the foundation for Divine proximity. A seeker who attains this stage is no longer disturbed by others harms, and their heart is purified of malice and envy.
Tubul and Divine proximity liberate the seeker from material multiplicities and lead them towards the Light of gnosis and Divine manifestations.
Thawab (spiritual reward) is the exclusive recompense bestowed upon the believers in return for their sincere devotional acts, whereas Ajr (merit) may be granted even to non-believers. The original text states: Thawab belongs to the believers... and when al-Bawriq appear, it is as if this very ajr is conferred upon him. Al-Bawriq, as initial manifestations, are granted to the seeker in this world and signify his progress on the mystical path.
Thawab is akin to a precious jewel granted in Paradise to the believers; al-Bawriq, however, are sparks illuminating the seekers heart in this temporal realm. These manifestations represent a sign of Divine proximity within this world, guiding the seeker towards higher spiritual stages.
Thawab is the eschatological recompense for believers, whereas al-Bawriq are worldly manifestations that illuminate the seekers heart and direct them toward Divine proximity.
For the reception of al-Bawriq and progress on the spiritual path, the seeker must regulate their life. Such regulation encompasses moderation in eating, drinking, solitude, and social engagement. The original text affirms: For these to appear, proportions in eating, drinking, abundance, and solitude must be harmoniously regulated. Solitude, in particular, functions as the ground preparing the seekers heart for intimate communion with God.
A seeker continually immersed in noise and multiplicity cannot attain Divine manifestations. Solitude, understood as dedicating time for contemplation and sincere worship, serves as a runway from which the seeker ascends towards the heavens of gnosis.
Solitude and life regulation provide the foundation for intimacy with God and the reception of Divine manifestations, guiding the seeker from material distractions towards gnosis.
The 195th lecture of "Manzil al-Sirn" offers a profound and comprehensive exposition of the initial stages of mystical progression. Concepts such as Tubul, al-Bawriq, al-iwl, and al-Wridah shine as beacons along the seekers path, guiding them beyond material nature towards the reception of transcendent gnosis. Devotional practices such as prayer, fasting, and recitation of the Holy Qurn serve as instruments for the purification of the nafs and the hearts readiness to receive Divine Light. The lightening of the heart from attachments and impurities remains a fundamental prerequisite for progress on this path, as the heart, unburdened, resembles a kite spreading its wings towards the heavens of Divine proximity.
