of Nokounam, may his sacred soul rest in peace (Session No. 593)
In the lexicon of spiritual mysticism, intoxication (sukr) denotes a state wherein the seeker, overwhelmed by intense divine love, celestial manifestations, or psychic influences, loses self-restraint. This notion, akin to a tumultuous sea, envelops the individual across various existential stationsranging from the spiritual journey to worldly heedlessness. In the present discourse, Nokounam (may his sacred spirit be sanctified) elucidates the degrees of intoxication, its attributes, and its station within the mystical itinerary.
In mystical terminology, sukr is a condition where the wayfarer, by virtue of fervent love for the Truth, divine manifestations, or psychic effects, relinquishes self-possession. This condition, like a spiritual wine, immerses the soul in profound enchantmentat times leading towards perfection, and at other times towards heedlessness. Nokounam defines intoxication as "the absence of restrained joy": a state wherein the seeker is bereft of self-mastery; yet, in its highest degree, this lack of mastery coexists with sustained duty and vigilance.
Key Point: Intoxication is a state where the seeker loses self-possession due to intense love or divine manifestation, but true intoxication entails a loss of mastery accompanied by steadfastness (maintaining duties and attentiveness).
Intoxication, based on its origin and effects, is classified into three levels:
This form is exclusive to the beloved (those near to the Divine) and emanates from the direct vision of the Truth and nearness to the Beloved. The seeker, in this state, loses self-possession yet, by virtue of steadfastness, fulfils their religious and mystical duties. This rank represents the highest form of intoxication and a hallmark of perfected spiritual progress.
This pertains to the lovers and arises from the sudden flashes (burooq) and spiritual unveilings. It encompasses states such as bewilderment, awe, and trance, characterized by loss of self-control and negligence (neglect of duties). Although praiseworthy, it is considered imperfect due to the absence of steadfastness.
This intoxication stems from carnal desires such as greed, lust, avarice, domination, and youthful impulsiveness. Accompanied by heedlessness, ignorance, and deviation, it stands in direct opposition to insight and reason.
This classification delineates the trajectory of intoxication from the zenith of spiritual perfection to the nadir of worldly heedlessness. True intoxication, like a radiant palace, positions the seeker in a blissful presence before the Divine; transitory intoxication, akin to an incomplete draught, offers but a fleeting taste of reality; and blameworthy intoxication, like a deceptive poison, submerges the soul in the darkness of ignorance and negligence.
Nokounam enumerates three definitive signs of true intoxication:
True intoxication is distinguished by immersion in divine joy, detachment from all but the Truth, and the maintenance of steadfastness, setting it apart from other forms of intoxication.
Tamakkunsteadfastness or masteryserves as the firm pillar differentiating true intoxication from other stages. Though engulfed in divine attraction and relinquishing personal mastery, the seeker retains spiritual awareness and dutifully fulfils responsibilities. This trait renders true intoxication a signifier of consummate spiritual advancement.
True intoxication, marked by its threefold signs, constitutes a station wherein the seeker achieves equilibrium between divine ecstasy and spiritual consciousness. Tamakkun, like a guiding light in the darkness, illuminates the seekers path within this rapturous state.
Transitory intoxication occurs among the lovers and originates from sudden flashes (burooq) and unveiled spiritual visions. It manifests in three states:
Unlike true intoxication, transitory intoxication lacks tamakkun. The seeker, though immersed in divine attraction, fails to fully perform their duties due to neglect. Whereas transitory intoxication springs from sudden divine flashes, true intoxication is born of direct vision of the Truth.
Transitory intoxication arises from sudden divine manifestations and is accompanied by neglect, while true intoxication stems from the direct vision of the Truth and is characterised by steadfastness.
Transitory intoxication is like a passing breeze that leads the seeker toward the truth, but due to the absence of steadfastness, it arrests them midway. Although commendable, it remains incomplete and ephemeral compared to true intoxication.
Blameworthy intoxication arises from carnal desires such as greed, lust, avarice, domination, youthfulness, wealth, and knowledge. It is accompanied by heedlessness, ignorance, and deviation, and is antithetical to insight and reason. Nokounam likens this intoxication to a poison that plunges the individual into darkness.
The manifestations of blameworthy intoxication are manifold and diverse:
Blameworthy intoxication stems from carnal desires and, coupled with heedlessness and ignorance, deprives one of insight and reason.
This level of intoxication represents a perilous descent into spiritual darkness, the antithesis of wisdom and enlightenment, warranting caution and vigilance in the seekers path.
Detestable intoxication, akin to a dark quagmire, plunges the human being into heedlessness and deviation. This intoxication is the antithesis of insight and distances man from the path of truth.
Will, like a sharp sword, transmutes pain into sweetness. Nokounam (may his sanctity be preserved) employs metaphors such as childbirth and nuptials to illustrate that pain, under the illumination of will, transforms into a spiritual delight. In true intoxication, the seeker, through willpower, harmonises the lack of possession with empowerment and elevates pain to perfection.
Key Insight: Will transmutes pain into sweetness and, in true intoxication, guides the seeker to maintain empowerment and spiritual perfection.
The scope of agonies is not confined to spiritual wayfaring or this worldly life but extends through death, the intermediate realm (Barzakh), and the Resurrection. Nokounam (may his sanctity be preserved) regards these agonies as separate from the worldly states of intoxication because they do not occur within the temporal frame of the nast (physical existence) and spiritual journey.
Confronted with diverse agoniesspiritual, emotional, psychological, and those related to deathhuman beings must seek shelter in God. Nokounam (may his sanctity be preserved), citing the prayer,
Allhumma l takiln il nafs arfata aynin abadan
(s translation: O God, never leave me even for the blink of an eye to myself)
emphasises man's absolute dependence upon Divine grace.
Scientific ignorance constitutes a form of detestable intoxication that is coupled with arrogance and transforms knowledge into an instrument of heedlessness. Nokounam (may his sanctity be preserved) illustrates this danger through the example of a seminary student who, due to lack of knowledge, cannot tolerate criticism.
The Divine saints, despite their elevated spiritual stations, do not impose harshness upon God's servants; rather, they engage in guidance with humility and sincerity. Nokounam (may his sanctity be preserved) considers this characteristic a hallmark of the saints' perfection.
Pride, whether derived from knowledge, piety, or wealth, is a form of detestable intoxication that distances man from God and His creation. Nokounam (may his sanctity be preserved) asserts that the true believer is one who respects God's servants and shuns boasting.
The lecture Bb al-Sakr (session 593) shines as a resplendent jewel, elucidating the levels of intoxication, the role of will, and the imperative of seeking refuge in God. This text, by delineating true, transient, and detestable intoxications, serves as a guide for seekers on the path of spiritual wayfaring. The emphasis on empowerment, the sincerity of the saints, and avoidance of pride renders this work a valuable resource for researchers of Islamic mysticism. It is hoped that this faithful and comprehensive rendition will advance the dissemination of Divine knowledge.
Under the supervision of Sadegh Khademi
