In the mystical journey of the wayfarer, the stage of separation (Infasal) stands as a passage that liberates the seeker from the chains of worldly attachments, and even from the self, allowing them to immerse in the boundless ocean of Divine Unity. This stage, expounded in Nekounams discourses (session 605 of Mazanil al-Sa'irin), addresses the threefold levels of separation and guides the wayfarer towards annihilation in the essence of the Divine Singular Existence. Separation is not merely detachment from what is not God, but a liberation from the illusion of self-existence and even the concept of connection to the Divine.
In Islamic mysticism, separation (Infasal) refers to the detachment of the wayfarer from all that is not the Divine whether worldly attachments, the self, or even the illusion of being connected to God. This stage is akin to a mirror in which the wayfarer sees nothing but the truth of the Divine Oneness. Separation is not only a disconnection from both the world and the Hereafter, but also liberation from dualities and multiplicity, leading the seeker to the station of pure Monotheism.
According to Nekounam, separation consists of three distinct stages, each of which represents a significant step in the journey towards God:
These stages are like veils, one by one, being lifted so that the light of Divine truth shines upon the wayfarer without any obstructions. Each stage frees the seeker from existential delusions, so that in the end, only God remains.
In the first stage of separation, the wayfarer, after having attained connection with God, detaches from all worldly attachments. This separation entails a complete disconnection from both the material and spiritual realms. In this state, the wayfarer feels neither fear nor desire for the world or the Hereafter. Their gaze is fixed solely upon the Divine, and their steps only follow the path of God. This stage is likened to the liberation of a bird freed from the cage of attachment, soaring in the infinite skies of the Divine.
Separation from connection serves as a prerequisite for the subsequent stages of the mystical journey. In this phase, the wayfarer, with their need for both the world and the Hereafter eliminated, becomes a vessel for connection to the Divine. This state of detachment is not born of denial, but of a mystical perception wherein nothing but the Divine is worthy of attention. It is akin to the purification of the hearts tablet, upon which only the name of God is inscribed.
In the second stage, the wayfarer becomes detached even from the perception of separation from what is not the Divine. This refers to liberation from any sense of self-perception and the claim to perfection. The divine saints, such as the infallible Imams (peace be upon them), consider themselves as the least of the least (aqall al-aqalln) and do not attribute any perfection to themselves. This stage is akin to the breaking of the mirror of the self, where the seeker sees nothing but the light of God.
In Islamic mysticism, calamities and trials are seen as divine instruments for purifying the soul and achieving separation from separation. Divine saints, like Imam Hussain (peace be upon him), through their endurance of calamities, have crushed their ego and attained the utmost state of helplessness and servitude. This breaking is akin to alchemy, transforming the pride of the self into ashes from which the light of Divine Unity emerges. As stated in the discourse, God has done this with His saints to bring them to the pinnacle of Monotheistic perfection.
Separation from separation means the complete annihilation of arrogance and self-perception. In this stage, the wayfarer does not even perceive the completeness of detachment from the non-Divine because any form of self-perception impedes the vision of the Divine Unity. This liberation requires the breaking of the ego, as knowledge and understanding without this rupture are merely superficial and will vanish at the first trial. This stage leads the seeker to a place where they see nothing in themselves but God.
Definition and Characteristics:
At the third degree, the mystic becomes detached not only from the vision of divine union but also from the mere concept of connection to the Divine. In this state, both the concepts of connection and separation are viewed as incomplete and flawed, as they suggest duality and multiplicity. The eternal Divine reality transcends these notions, and nothing exists other than it. This state is akin to a drop dissolving in the boundless ocean of unity, where no trace of the drop remains.
The Deficiency of Connection and Separation:
Although connection and separation appear distinct in both form and meaning, they are both imperfect due to their implication of duality. The Divine reality is the essence of all things, and nothing but It can be connected or separated. At this stage, the mystic perceives neither connection nor separation, for all things are manifestations of the Divine, and there is no existence other than It. This perception aligns with the monotheistic declaration "La ilaha illallah" (There is no god but God).
Mystical Analysis:
Separation from connection represents the ultimate goal in the mystic path, freeing the seeker from any delusions of existence, even in the concept of divine connection. In this station, the Divine unity is the only reality, and no duality or multiplicity remains. The mystic perceives that neither has he been connected, nor separated, for his existence has been eternally dissolved in the essence of the Divine. This degree is akin to reaching the sacred precincts of the Divine, where nothing exists but the Divine itself.
Key Point: Separation from connection, by freeing the mystic from the illusion of connection and separation, leads to the direct experience of Divine unity and absolute monotheism.
Freedom from the Three Desires:
For the complete detachment, the mystic must free himself from three types of desires:
This detachment is akin to purifying the heart from any worldly aspirations so that only divine love may reside in it. In this state, the mystic does not worship for the sake of paradise nor out of fear of hell, but solely out of love for the Divine and His satisfaction. As mentioned in the teaching: "I did not worship You out of fear of Your fire nor in hope of Your paradise, but I found You worthy of worship, and so I worshipped You."
Annihilation and Continuance in the Divine Essence:
In the state of annihilation, the mystic perceives his own annihilation, and in the state of continuance, only the Divine remains. Connection and separation are the results of the illusion of external existence and the independence of shadows. The eternal Divine reality persists from eternity to eternity, and nothing else exists. This understanding is akin to the disappearance of a shadow in the presence of sunlight, which leads the mystic to witness the phrase "La ilaha illallah."
Key Point: The liberation from the three desires and the comprehension of annihilation in the Divine Essence lead the mystic to pure worship and the vision of monotheism.
Peace in Liberation from Self:
The mystic, having freed himself from the illusion of his own existence, attains complete tranquility. He does not mourn the loss of anything, nor does he rejoice in gain. He perceives all things as belonging to the Divine and sees himself as nothing. This peace is the result of absolute submission to the Divine will, as expressed in the noble verse of the Qur'an:
"So that you do not grieve for what has passed you by nor rejoice for what He has given you." (Surah Al-Hadid, 57:23)
This station is akin to the peaceful shore of the ocean of unity, where the mystic seeks nothing but the pleasure of the Divine.
The Illusion of External Existence and Independence:
Connection and separation are the results of the illusion of external existence and the independence of shadows. In truth, nothing exists except the Divine, and all things are manifestations of It. This illusion arises from human cognitive limitations, which create these concepts. In the station of monotheism, the mystic transcends these illusions and sees only the Divine. As stated in the teaching: "Connection and separation truly exist in the perception of the seeker illusion of external existence."
Key Point: The peace of the mystic is the result of liberation from the illusion of self-existence and submission to the Divine will, leading him to witness the phrase "La ilaha illallah."
The chapter on separation, in the teachings of Nikkounam (may his soul rest in peace), serves as a guiding light for the mystic path. This stage, through its explanation of the three degrees of separation, frees the seeker from worldly attachments, self-centeredness, and even the illusion of connection to the Divine, leading him to the station of pure monotheism. Separation from connection, with the detachment from the two worlds, is the beginning of the journey; separation from separation, through the dissolution of self-centeredness, brings the mystic to humility and servitude; and separation from connection, through the liberation from duality, leads him to the vision of Divine unity. The saints of God, by enduring calamities and freeing themselves from the three desires, serve as examples for seekers. The eternal Divine reality, beyond connection and separation, is the only existing reality, and the mystic, by erasing the illusion of external existence, reaches the station of "La ilaha illallah."
With sincere supervision by Sadegh Khademi
