Adapted from the lectures of Nokounam, may his soul rest in peace (Session 341)
The mystical journey, much like a voyage, guides the wayfarer from the darkness of the self to the light of the Divine. In this path, "character" acts as a mirror reflecting the divine attributes within human conduct. The present lecture, derived from Session 341 of the Stations of the Wayfarers, delivered by Nokounam, may his soul rest in peace, elucidates the stages of character and its role in mystical progress. The primary focus lies in exploring the first and second stages of character, critiquing determinism, analysing the origin of good and evil, and explaining the role of divine and human preconditions within the shared system of the universe.
In mystical progress, character serves as a bridge guiding the wayfarer from the self towards the Divine. The first stage of character, which manifests in excellent conduct with creatures, entails ensuring that not only human beings but all created beings are safe from the harm of the wayfarers hands and tongue. As stated in a noble narration, this is the manifestation of true Islam:
Good conduct is like a gentle breeze that brings tranquillity and security to all creatures. In this stage, the wayfarers behaviour is such that even a dog or a cat would not be afraid of them. This statement is not a mere metaphor, but rather an invitation to cultivate a character in which Gods universal mercy is reflected. As expressed in the lecture, if a human treats animals with cruelty, a wave of fear and reaction is created in the world, which leads to reciprocal harm. Hence, the saying "the creatures are safe from you, even the dog" is invoked, symbolising the profound mercy and gentleness in mystical conduct.
The second stage of character, which is the central theme of the lecture, is "refinement of character with the Divine", meaning the improvement of ones moral qualities in relation to God through embodying the divine attributes. This stage is akin to ascending a peak, where the wayfarer refines their character by adopting divine qualities. As the lecture explains, this is when a person "adopts the conduct of God", meaning one becomes just, generous, and compassionate like God.
This knowledge serves as a torch that illuminates the wayfarer's path. They must accept their shortcomings and acknowledge the divine blessings. Loyalty to God, as expressed in the phrase "there is no option but loyalty," is the only path to progress in this stage. This loyalty is like a covenant the wayfarer makes with God to think only of Him and act solely for His sake.
One of the central themes of the lecture is the critique of determinism. Determinism is like a veil that obscures the wayfarer's vision, making them forget their responsibility for their actions. The lecture refutes this view by citing the following noble Quranic verse:
This verse reflects human free will, as God has shown the way, but the choice of gratitude or ingratitude is left to the individual. The lecture stresses that "there is no determinism in the world," as determinism removes human responsibility and leads to passivity.
The lecture challenges the traditional view that associates good with God and evil with human beings. This view, summarised in the phrase "everything that comes from the Divine requires gratitude, and everything that comes from you requires an excuse," leads to determinism as it only holds humans responsible for deficiencies. The lecture raises the question: "Who are we to claim that deficiencies belong solely to us?" and answers it by referencing the Quran:
Good and evil both exist and originate from God. Good is a manifestation of Gods beauty, and evil is a manifestation of His majesty. Humans, through their free will, actualise these divine preconditions.
The lecture presents good and evil as the results of the interaction between divine and human preconditions. God, like a gardener, provides the seeds to humans, but it is up to humans to cultivate them. Another Quranic verse supports this understanding:
This verse refers to divine preconditions, but the lecture stresses that this precondition is causal, not direct. Humans, through their free will, transform these preconditions into either good or evil. A simple example illustrates this: two children who receive the same amount of money but achieve different outcomesone increases it through effort, while the other wastes it. Both benefit from the same divine precondition (money), but their actions determine the result.
The critique of determinism and the analysis of the origin of good and evil serve as a key to unlocking epistemological locks. The lecture rejects determinism and the notion of non-existence of evil, asserting that humanity is responsible for its actions. However, this responsibility is situated within the communal framework of the universe. Both good and evil stem from God, yet they are actualised through human actions and in interaction with the conditions of the world.
The lecture asserts that good and evil are the result of the participation of God, the Prophets, the Awliya (Saints), society, and the environment. This communal system is like a thread and warp that interweaves the fabric of the world. No action can be solely attributed to the individual; rather, it is the product of multiple interacting factors. Parents, society, and the environment are all partners in the good and evil of an individual.
This perspective points to the complexity of the causal system in the world. As the lecture expresses, "All the stars and the sun and the heavens have worked together so that we have become what we are." This statement does not serve to absolve responsibility, but rather to deepen the understanding of the collective role of various factors in human conduct.
The lecture, referencing the apocalyptic advice "Be a wolf, or else the wolves will eat you," regards this culture as a sign of moral degeneration. Wolfishness, meaning cunningness and competitiveness, stands in contrast to divine ethics and good conduct. This critique serves as a warning to the seeker not to fall into the trap of the materialistic culture of the end times. The lecture, with a subtle touch of irony, compares this culture to a recommendation to "become a lion," which represents strength and dignity, not deceit. This statement is an invitation to maintain one's honour and dignity in the face of social corruption.
This view serves as a shield that protects the seeker from the harms of the surrounding environment. The individual must remain cautious and act with good conduct to avoid falling into corruption, but this caution should not lead to cynicism or passivity.
The communal system of the world is like an ocean, where every drop is connected to every other. Good and evil are the products of the interaction between God, humans, and environmental factors. The critique of wolfishness and the emphasis on vigilance in the end times call on the seeker to preserve their dignity and honour in their spiritual journey.
The lecture on the stations of the travellers in creation is like a gem, radiating the light of divine knowledge into the heart of the seeker. The stages of creation, from good conduct with creatures to embodying divine morals, is the path that leads the individual closer to the divine presence. The critique of determinism, the analysis of the origin of good and evil, and the explanation of the communal system of the world make these teachings a rich resource for researchers and seekers of knowledge. With the oversight of Sadiq Khadami.
