of , may his soul rest in peace (Session 612)
The chapter on knowledge (باب المعرفة) in the esteemed work *Manslik al-Sirn* addresses one of the foundational stages of mystical progression, which concerns the recognition of the divine truth through various degrees of knowledge. The second degree in this chapter, dedicated to the special knowledge (معرفت خاصه), guides the mystic from the superficial understanding of divine attributes and qualities towards the witnessing of the truth and unity with the Divine Essence. This degree is structured around three essential pillars: the application of divine attributes upon the witnesses, the designation of intermediaries as actual stages, and the interpretation of phrases as guiding landmarks. It elucidates the divine manifestations and seeks to resolve the duality between the witness and the witnessed. The second degree thus opens up the horizon of truth to the mystic, drawing them nearer to the realm of unity and the state of the singularity of the Divine Essence.
The second degree of knowledge, known as the *special knowledge* (معرفت خاصه), distinguishes itself from the first degree, which was concerned with the knowledge of the divine attributes and qualities, devoid of any anthropomorphism, negation, or despair regarding the essence of the Divine. In the first degree, the mystic apprehends divine attributes through their outward manifestations and forms. However, in the second degree, through spiritual progression and nearness to the Divine, the mystic transcends the formalities of external forms and words, witnessing the true essence of divine manifestations. This degree leads the mystic to the horizon of truth, into the realm of unity, where the duality between the witness and the witnessed is dissolved, and a direct witnessing of the Divine Essence is achieved.
Key Point: The second degree of knowledge is dedicated to the *special knowledge*, guiding the mystic from the superficial understanding of divine attributes to the direct witnessing of the truth and unity with the Divine.
This degree is akin to the transition from shadow to light: the mystic, who previously walked in the shadow of divine manifestations, now moves towards the light of divine truth, where they witness unity.
In the first degree, the mystic's knowledge was confined to the divine attributes, perceiving witnesses as manifestations of the truth, intermediaries as created agents, and expressions as mere symbolic words. However, in the second degree, these external forms are transformed into their true meanings: witnesses become attributes of the Divine Essence, intermediaries become true spiritual stages, and expressions become guiding landmarks. This transformation indicates the progress of the mystic in their spiritual journey and their increasing proximity to the station of the singular Divine Essence.
Key Point: The second degree transforms witnesses into divine attributes, intermediaries into true stages, and expressions into guiding landmarks, thus leading the mystic beyond external forms to the divine reality.
This distinction is similar to the difference between perceiving patterns and designs in a mirror and directly observing the truth beyond them. In the second degree, the mystic moves past these patterns and beholds the gem of truth itself.
The second degree of knowledge is founded upon three pillars, each of which elucidates a dimension of the witnessing of the truth and the dissolution of duality:
These pillars, like three columns, uphold the edifice of special knowledge, guiding the mystic toward the summit of divine truth.
Key Point: The three pillars of the second degreesending attributes upon witnesses, sending intermediaries upon stages, and sending expressions upon landmarksexplain the transition from external forms to divine realities, thus dissolving duality.
The first pillar, *sending divine attributes upon witnesses* (ارسال الصفات على الشواهد), refers to the application of divine attributes upon the witnesses (the divine flashes and manifestations). At the beginning of the mystic journey, the mystic sees witnesses as separate manifestations of the Divine. However, as the mystic progresses in spiritual closeness to the Divine, these witnesses transform into divine attributes themselves. In this station, attributes and essence become one, and the distinction between them is removed, allowing the mystic to witness the Divine Essence directly without duality.
Key Point: In sending divine attributes, witnesses transform into the attributes of the Divine, and the mystic reaches the witnessing of unity between attributes and the Essence.
This transformation is like the mystic, who once saw sparks of light in the darkness, now witnessing the full sun of divine truth manifest in all things.
In this state, only the truth can witness the truth. The false or the created are incapable of perceiving the ultimate truth. Witness and witnessed become one in this stage, as attributes such as the knower and the known, or the witness and the witnessed, merge in unity. This unity signifies the realization of direct witnessing of the Divine in the mystic's heart.
Key Point: The witness of the truth is the truth itself; only the truth can witness the truth, and in this state, the duality between the witness and the witnessed is resolved.
This witnessing is like a mirror in which only the divine truth is reflected, and multiplicity vanishes in the light of unity.
The second pillar, *sending intermediaries upon true stages* (ارسال الوسائط على المدارج), refers to the transformation of created intermediaries into true spiritual stages. Whereas in the first degree, intermediaries were seen as scattered steps or created means, in the second degree, these intermediaries become pathways that lead directly to the Divine. The stages of ascension now become true spiritual realms, guiding the mystic towards the Divine.
Key Point: In sending intermediaries, created intermediaries are transformed into true spiritual stages, revealing the paths to the Divine.
This transformation is akin to the change from fragmented, step-by-step pathways to a smooth, continuous road leading unceasingly towards the destination.
Maqamat, due to their nature of moral description, refer to scattered and fragmented stages, while Madarij, with their essence of truth, denote continuous, upward paths toward the ultimate truth.
Maqamat are akin to steps where the seeker pauses, whereas Madarij are like flowing streams that carry the seeker toward the intended goal.
This distinction is akin to the difference between slow steps on a rocky path and the swift current of a clear stream that merges into the sea of truth.
The third pillar, Irsal al-Ibarat ala al-Maalim, refers to the transformation of guiding phrases into enlightening landmarks. The phrases, initially viewed as mere external words, are transformed in this stage into vibrant, guiding symbols. Maalim are signs that point the seeker toward the path of truth.
This transformation is akin to a seeker, who previously relied on a paper map, now seeing the live markers along the path that lead directly toward the goal.
Marifat Khasa, which pertains to the second level of the door of knowledge (Bab al-Marifah), guides the seeker toward the horizon of truth and the valley of unity. This knowledge originates from the light of the divine names manifestations in the presence of the singular essence. It brings the seeker closer to the station of the most special of the special. At this level, the seeker no longer perceives outward forms but instead witnesses the divine truth within appearances, degrees, and signs.
This knowledge is like a spring flowing from the depths of truth, quenching the seekers being with the water of divine unity.
At this level, the seeker, having entered the horizon of truth, becomes united with the divine. They move beyond intermediaries, rituals, and outward signs, perceiving divine manifestations as the apparitions of the Lord. This union results from witnessing the truth in all manifestations and liberation from duality.
This union is like a breeze blowing from the garden of truth, carrying the seekers soul toward unity and peace.
The divine friends (Awliya Allah) at the level of special knowledge witness the world from the perspective of the divine lordship. They perceive all manifestations as the appearances of the truth, recognizing the truth in everything, before everything, and with everything. This witnessing is a sign of the unity of existence, wherein multiplicity is dissolved in the light of unity.
This witnessing is akin to gazing at the ocean, where each wave reveals a reflection of the infinite divine truth.
At the second stage, duality between the witness and the witnessed, the world and the known, and other opposite attributes are resolved. The seeker at this stage sees only the truth, perceiving all manifestations as the divine selfs reflections. This resolution of duality is the result of progress in divine proximity and the realization of experiential unity.
This unity is like a droplet dissolving into the sea; the seeker, immersed in the divine truth, is freed from any form of dualism.
At this stage, the seeker moves from seeing outward appearances to comprehending the underlying truth, as the poet states: You see the hair and its twists / You see the eyebrow and its gestures. The word becomes meaning, the witness becomes the witnessed, and the outward form transforms into truth. At this level, the seeker no longer relies on external forms but witnesses the hidden truth within them.
This transformation is akin to the seeker who, once merely observing the patterns on a wall, now perceives the hidden jewel within them.
At this level, Madarij are like a continuous, uphill road towards the truth, in contrast to Maqamat, which are step-by-step and fragmented. This road takes the seeker steadily and without distraction toward the goal, such that the path and the destination become one.
This simile is akin to a current that originates from the summit of truth and pulls the seeker toward it.
The second stage of the door of knowledge (Bab al-Marifah) is dedicated to special knowledge, guiding the seeker from the superficial understanding of divine attributes and qualities toward the witnessing of the truth and unity with the divine essence. This stage emphasizes the transformation of appearances into essential qualities, intermediaries into true degrees, and phrases into guiding signs. At this level, the seeker is liberated from the duality between witness and witnessed and arrives at the horizon of truth and the valley of unity. The divine friends, as exemplars on this path, witness the world from the perspective of divine lordship and see multiplicity in the light of unity.
