of Nokounam Session 233
The mystical journey (sulk) constitutes a spiritual odyssey guiding the seeker (slik) towards divine proximity. Sincerity (ikhl), radiant as a precious gem, forms the very core of this journey. It is the liberation from all forms of self-regard, ostentation, and polytheism (shirk), a state that purifies action from the defilements of the nafs (ego) and directs it purely towards God. The present lecture, excerpted from the discourse of Nokounam , elucidates sincerity within the domain of action and its hierarchical levels, emphasizing knowledge (irfn) as a prerequisite to sincerity, and proffering methodologies for safeguarding action from the afflictions of the ego.
Sincerity, akin to a clear spring, emancipates the seeker from all attachments to anything other than God. This notion denotes freedom from polytheism, ostentation, and self-centeredness, as the poet Hafez proclaimed: "You are your own veil; rise above yourself, O Hafez." Self-centeredness acts as a dark veil obstructing sincerity and propelling the seeker towards egocentrism and hypocrisy. Genuine sincerity resides in the total negation of self and the attribution of all things solely to God, a state that shields action from any contamination by the ego.
Action resembles a double-edged sword in the mystical path. Abstention from action leads the seeker towards licentiousness and moral decay, whereas action devoid of sincerity culminates in hypocrisy and subtle polytheism. This duality ensnares the seeker in a predicament resolvable solely by divine knowledge. Action tainted by self-centeredness becomes a quagmire, wherein the more the seeker struggles, the deeper he sinks. The remedy lies in the purification of intention and the attribution of action to God alone.
The domain of actions, given its focus on deed and doer, is fertile ground for subtle polytheism. Even the mere imagination that the seeker attributes action to himself mars sincerity. The very concept of sincerity, if considered with regard to action alone, is susceptible to contamination by self-regard. True sincerity entails freedom from all forms of selfhood, a condition wherein the seeker perceives the action not as his own but as Gods, relinquishing any claim of ownership over it.
The initial tier of sincerity consists in the complete exclusion of perceiving the action as ones own. The seeker must not behold the action nor attribute it to himself. Action is like a stream flowing from the divine source, and the seeker serves merely as its conduit. Attributing the action to oneself amounts to claiming ownership of this stream, which constitutes the root of subtle polytheism. The seeker must regard action as a divine gift and abstain from self-praise. This level safeguards the seeker against the peril of self-centeredness and attributes action to God.
The second level of sincerity is emancipation from the desire for recompense or reward for the action. The seeker must not transform action into a worldly transaction, wherein reward or merit serves as the principal motive. Pure action is like a flower blossoming from love of the Divine Beauty, not for material or spiritual gain. Seeking reward blemishes sincerity and contaminates action with materialistic or spiritual incentives. The seeker must perform action for nearness to God and motivated by divine love.
The third level of sincerity entails refraining from satisfaction with ones action and eschewing self-congratulation. The seeker must not be content with his deeds, for satisfaction is a sign of self-centeredness. In the presence of divine grandeur, action is invariably imperfect, and the seeker must pursue greater perfection. The saints of God, despite their profound worship, were never satisfied with their actions, viewing them as negligible compared to divine perfection. This humility preserves sincerity and propels the seeker towards continual growth.
The saints of God, such as the Infallible Imams, despite their abundant devotions, were never content with their deeds. They considered their actions insignificant before divine majesty and, with humility, regarded themselves as blameworthy and deficient. This dissatisfaction was a consequence of profound knowledge of divine perfection, which safeguarded their sincerity. The conduct of the saints serves as a transparent mirror and an impeccable paradigm for seekers to pursue sincerity through humility and self-negation.
Even in the modern world, successful individuals such as athletes and artists avoid premature satisfaction and continuously strive for improvement. This dynamism is equally indispensable in the mystical path. Satisfaction with ones deeds, akin to a resting station, impedes spiritual growth. The seeker must, like the saints, remain perpetually ascending towards perfection and shun halting at attained achievements.
A venerable master who was never satisfied with his writings exemplifies humility and sincerity. Due to profound knowledge, he perceived all his compositions as incomplete and refrained from publishing them. This humility prevented self-congratulation, though society benefited little from his knowledge. This narrative underscores the paramount importance of dissatisfaction with ones deeds and the quest for perfection in mystical progression.
Knowledge, like a golden key, precedes action. Theoretical wisdom (knowledge) holds precedence over practical wisdom (action), for without knowledge, action becomes contaminated by hypocrisy and polytheism. Knowledge, understood as the recognition that action originates from God, liberates the seeker from self-centeredness and the pursuit of reward. Absent this knowledge, action either leads to neglect (faq) or hypocrisy and self-admiration. Theoretical wisdom constitutes the foundation for the rectification of intention and sincerity in action.
The spiritual seeker must regard action as a divine endowment, akin to rainwater flowing through the conduit of their hands. This perspective emancipates the seeker from any claim of proprietorship over their deeds and guarantees the purity of sincerity (ikhl). Action, therefore, is not the fruit of personal endeavour but rather an act of divine favour that God manifests through the seekers hand. Such knowledge safeguards the seeker against self-praise and the pursuit of reward.
The seeker must consider themselves devoid of any personal power or capacity and attribute all things solely to God, as explicitly stated in the Holy Quran:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ
: There is no strength nor power except through God.
This utterance encapsulates the principle of divine unity in actions (tawd al-afl), affirming that all strength and capability emanate exclusively from God. With this understanding, the seeker relinquishes any claim to ownership of their actions and attains true sincerity.
Contentment with ones accomplishments, whether in knowledge or spiritual practice, obstructs further growth. In seminaries (awzah ilmiyyah), learning persists until the end of life; however, in universities, the concept of graduation imposes a halt on development. This critique highlights the necessity of dynamism in mystical progression. The seeker must emulate seminary students, continually evolving and refining themselves, avoiding premature satisfaction.
Self-congratulation in ones deeds, such as complacency over prayer or pilgrimage, leads to ostentation (riy) and subtle polytheism (shirk khaf). The seeker must abstain from sensual gratification derived from acts of worship, such as feeling pleasure (kayf) in devotion, and instead perceive them as divine gifts. Self-praise acts like a consuming fire that annihilates sincerity and distances the seeker from divine proximity.
Sinners, due to their humility and brokenness, are at times shielded from ostentation and self-praise, whereas worshippers might fall prey to them. This paradox underscores the paramount importance of intention (niyyah) and humility. The sinner, with a contrite heart, approaches sincerity more closely than the worshipper who is content with their deeds.
The ultimate aim of action is not the action itself but the attainment of knowledge and fanaa fi al-haqq (annihilation in the Truth). Action serves as a bridge leading towards knowledge and divine proximity; yet, the seeker must transcend action to reach the destination. Fanaa fi al-haqqthe dissolution of the self in Godis the highest degree of sincerity. This insight liberates action from intrinsic self-worth, orienting it solely towards God.
Action devoid of knowledge resembles a quagmire into which the seeker sinks the deeper they struggle. Such action culminates in ostentation, hardness of heart, and self-congratulation, alienating the seeker from God. Knowledge, akin to a guiding light, rescues the seeker from this peril and transforms action into a means for divine proximity.
The seeker must attribute all things, including action, to God. This fundamental principle of divine unity in actions forms the foundation of sincerity. The seeker perceives themselves as the agent of Gods action and attributes all to Him. Such knowledge, like a pure spring, flows sincerity within the seekers heart and frees them from claims of ownership over their deeds.
Knowledge is the key to divine proximity. Action without knowledge leads to ostentation and polytheism; however, with knowledge, even two units of prayer acquire a value surpassing the weight of the heavens and the earth (thaqalayn). Knowledge purifies action from carnal defilements and directs it towards God. This perspective affirms the primacy of theoretical wisdom over practical wisdom.
This lecture, by elucidating sincerity in the realm of action and its degrees, serves as a guide for seekers on the path of Truth. Sincerity, in its three stagesexpelling the vision of the deed, renouncing the pursuit of reward, and abandoning contentment with the actionliberates the seeker from egocentrism, ostentation, and subtle polytheism. Knowledge, as a prerequisite for sincerity, purifies action from carnal impurities and orients it towards God. The friends of God, through humility and dissatisfaction with their deeds, provide an impeccable model for seekers. The critique of premature satisfaction and emphasis on intellectual and spiritual dynamism highlight the imperative of continuous growth. Action without knowledge is a dangerous quagmire that draws the seeker into ostentation and hardness of heart, yet with knowledge, it transforms into a bridge to fanaa fi al-haqq. Ultimately, true sincerity lies in the negation of self and the attribution of all things to God, guiding the seeker towards divine proximity and spiritual perfection.
Supervised by Sadegh Khademi
