Lectures of Nekoanam , Session 630
Introduction: An Introduction to the Concept of Existence in Islamic Mysticism
In the realm of Islamic mysticism, the concept of existence is viewed as a divine light that illuminates all the levels of being, guiding the seeker from the darkness of the created manifestations towards the radiance of the divine unity. The Chapter on Existence (باب الوجود), as elucidated in the 630th session of Nekoanams lectures, is a precise examination of the distinction between existence in the sense of the name of the Divine Essence and its derivative temporal manifestations in the Qur'an. This discussion, based on Qur'anic verses and mystical interpretations, delves into the levels of gnosis, divine knowledge (Ilm Ladunni), and the attainment of the true existential reality. This station serves as a gateway that guides the wayfarer from the multiplicity of creation towards the singular, authentic unity.
Section 1: The Distinction Between Existence and its Derivatives
Confusion Between Existence and Its Derivatives in Mystical Texts
In philosophical and mystical texts, there is often a confusion between the concept of existence as the name of the Divine Essence and its derivatives, which refer to the temporal manifestations:
"Both the text and its commentator face a problem, having confused existence with its derivatives."
Existence, in its absolute and eternal sense, which is uniquely attributed to the Divine Essence, is distinct from its derivatives, which imply manifestation and creation. This confusion, arising from a lack of precision in terminology, often leads to misunderstanding in the interpretation of sacred and mystical texts. The essential existence is like an infinite ocean, in which all beings emerge like droplets. However, the derivatives of existence are like shadows cast by this absolute light upon the world. This distinction forms the foundation for mystical and philosophical understanding in The Stages of the Wayfarers and guides the seeker to distinguish between the truth of being and its appearances.
Key Point: The confusion between existence as the name of the Divine Essence and its derivatives hinders the accurate understanding of mystical texts. The distinction between these two is essential for understanding the stages of spiritual journey and the unity of existence.
The Absence of the Term "Existence" in the Qur'an
The Qur'an avoids using the term "existence" (وجود) in reference to the Divine Essence, instead employing its derivative forms related to the manifestation and creation:
"What is mentioned in the Qur'an are derivatives; the name of existence does not appear even once, rather it derives from a temporal manifestation."
This feature highlights the grandeur of the Qur'an, as it avoids using the term "existence," which could potentially lead to anthropomorphism or corporealization. Instead, it uses verbal derivatives such as wajada (to find), which imply manifestation and occurrence. For instance, in the verse:
"And he found him to be accepting of repentance and merciful." (Qur'an 4:64)
The verb wajada (found) refers to the discovery or manifestation of divine attributes, not the essence of existence itself. This approach acts as a mirror, reflecting the divine light in the form of attributes for creation, without confining the Divine Essence to limited human concepts.
Derivatives of Existence in the Qur'an
An examination of Qur'anic verses reveals that derivatives of existence, such as wajada, are used 98 times, all implying the meaning of temporality and manifestation:
"The meaning of the temporal derivatives of existence appears in 98 instances in the Qur'an. The greatness of the Qur'an is precisely this."
These derivatives point to the manifestation of divine attributes or phenomena in the world, not to the essential existence of God. This characteristic is a sign of divine wisdom in the Qur'an, which avoids the term "existence" to prevent any resemblance to creation and emphasizes the unity of both action and essence. In this station, the wayfarer is like a traveler on a path, being guided from appearances towards the true existence.
Key Point: The Qur'an, by avoiding the use of the term "existence" and focusing on derivatives, demonstrates its profound monotheism and the manifestations of the divine.
Section 2: Divine Existence and the Manifestation of Beings
The Exclusivity of Existence to the Divine Essence
Existence in its intrinsic and unchanging sense is uniquely attributed to the Divine Essence and cannot be ascribed to created beings:
"God is the existent; existence is a description of stability, thus one cannot say 'man is existent', but rather 'man is a manifestation of existence.'
Humans and other beings are merely manifestations of the divine existence, not independent possessors of existence. This viewpoint aligns with the principle of Wahdat al-Wujud (Unity of Existence) in Islamic mysticism, which regards beings as shadows cast by the light of divine existence. Existence is a unique and personal truth with no second, and all beings are manifestations of this singular truth. At this stage, the seeker is like a bird released from the cage of created distinctions, soaring in the sky of unity.
The Universe as a Manifestation of the Divine Truth
The cosmos, as a manifestation of the Divine, is neither an illusion, nor non-existence, nor does it possess independent existence:
"The entire universe is a manifestation of the Divine, it is neither an illusion, nor non-existence, nor existence in itself."
This perspective views the universe as a mirror in which the divine light is reflected. Beings are manifestations of the divine existence, not independent entities. This truth prevents the seeker from confusing the essential existence with its appearances and directs them toward an understanding of the unity of existence. The universe is neither a fantasy nor non-being, but rather like a wave dancing upon the ocean of divine existence.
Key Point: The universe is a manifestation of the Divine's existence, not an independent existence. This distinction guides the wayfarer to comprehend the unity of existence and liberation from the limitations of created distinctions.
Section 4: Victory Over the Essence of the Object
The meaning of "Victory" and its relation to Annihilation (Fana): Victory over the essence of an object is one of the highest stages of perception in mystical journeying:
Al-Zafar bi Haqiqat al-Shay is itself the occurrence of the object; it is not the meaning of existence.
The term "victory" refers to the attainment of the true existence of things, and it is intimately linked with the complete annihilation of the forms and attributes of creation. At this stage, the seeker transcends duality and multiplicity, reaching the unity of existence. This victory is akin to a cleaving of the veils of imagination, leading the seeker to directly witness the truth of the Divine. As stated in mystical discourse:
It is as though they pointed to the very existence of the Truth itself, as He is the essence of truth when the forms are entirely annihilated and duality ceases.
At this stage, the seeker arrives at a state where only the existence of the Divine is perceived. It is as though they have submerged into the ocean of unity, and all forms of creation are dissolved within them. The impossibility of defining "Arrived Knowledge":
It cannot be defined because its knowledge is its very existence.
This knowledge, like an immediate presence in the realm of the Divine, transcends the boundaries of concepts and language. The seeker in this state is like a moth that has been consumed by the flame of the Divine, with nothing left but the Divine's existence. This stage is the ultimate goal of the mystical journey, guiding the seeker to complete unity with the Divine. Key Note: Victory over the essence of the object is a stage of perception that accompanies the complete annihilation of the forms of creation, guiding the seeker to "Arrived Knowledge" and the unity of existence.
Section 5: Knowledge of the Divine and Its Stages
The Nature of Knowledge of the Divine: The knowledge of the Divine is a knowledge bestowed directly from the Divine Essence, without intermediary means or apparent causes:
The first stage of the appearance of the Divine Knowledge is the knowledge that has no causes.
This knowledge, unlike acquired knowledge, is free from multiplicity, arrogance, darkness, and pride, and emanates directly from the Divine Unseen. In the Holy Qur'an, this concept is addressed in the verse:
And We taught him from Our own presence a knowledge. (Al-Kahf: 65)
This verse refers to the Divine Knowledge granted to the Prophet Khidr, which was received directly from the Divine, without intermediary means. Knowledge of the Divine is like a spring that gushes from the depths of the Divine Unseen, quenching the seekers heart. Stages of Knowledge of the Divine: The knowledge of the Divine has various stages, from intermediate to exalted levels:
Khidr is at the intermediate level of Divine Knowledge, not the highest level.
Khidr, mentioned in the Qur'an as "a servant from Our servants", possesses Divine Knowledge at the intermediate level. Though this knowledge originates from the Divine, it is still bound within the framework of determinations. The highest level of Divine Knowledge, in which all determinations and duality are obliterated, is reserved for the complete saints. This level is akin to a peak that only the highest of seekers can attain. Characteristics of Knowledge of the Divine:
The Divine Knowledge does not cause multiplicity, pride, darkness, or arrogance, nor does it have causes.
This knowledge is like a light that radiates from the Ultimate Unseen and purifies the seekers heart from all veils and determinations. In contrast to acquired knowledge, which is constrained within the limits of means and reasoning, the Knowledge of the Divine leads the seeker to direct, unmediated perception of the Divine. It is like a gem nestled within the heart of the seeker, making them independent of both school and reasoning. Key Note: Knowledge of the Divine is a direct knowledge from the Divine Essence that liberates the seeker from multiplicity, arrogance, and reasoning, guiding them to immediate, unmediated perception of the Divine.
Section 6: Divine Revelation and Arrived Knowledge
The Revelation of the Divine to the Seeker: The Revelation of the Divine to the seeker is a stage of perception where the Divine sees the seeker:
The revelation of the Divine to you means the cessation of inferential knowledge when the Divine reveals itself to you.
This revelation, unlike the revelatory experience in which the seeker perceives the Divine, is a state in which the Divine perceives the seeker. At this stage, inferential and worldly knowledge are cut off, and the seeker reaches "Arrived Knowledge". This moment is like a tearing of the veils, where the light of the Divine directly illuminates the seekers heart. The Distinction Between Divine and Worldly Revelation:
This revelation to you is distinct from the revelation of the world, where the Divine is the agent, and the seeker is the recipient of the perception.
In worldly revelation, the seeker attains perception through effort and discipline, but in Divine revelation, the Divine is the agent and the seeker is the recipient of the perception. This stage is akin to a moment where the seeker, in the gaze of the Divine, becomes like an innocent child, with all determinations dissolved within them. The Three Stages of Existential Arrival: Existential arrival has three stages, the first being the appearance of Divine Knowledge:
It is a name for three meanings: the first is the existence of Divine Knowledge, which terminates the knowledge of signs in the company of the revelation of the Divine to you.
This stage separates the seeker from inferential and worldly knowledge, and in the company of Divine revelation, leads them to immediate perception. This arrival is like an opening that frees the seeker from the constraints of determinations and leads them into the realm of unity. Key Note: The revelation of the Divine to you is a stage of perception where the Divine sees the seeker, cutting off inferential and worldly knowledge, guiding them to "Arrived Knowledge".
Section 7: The Story of Moses, Khidr, and Divine Knowledge
The Stage of Divine Knowledge in Khidr: The story of Moses and Khidr in the Holy Qur'an is a clear example of Divine Knowledge:
And We taught him from Our own presence a knowledge. (Al-Kahf: 65)
Khidr, mentioned in the Qur'an as "a servant from Our servants", possesses Divine Knowledge at the intermediate level:
Khidr is at the intermediate level of Divine Knowledge, not the highest level.
This knowledge, although originating from the Divine, still operates within the framework of determinations. Khidr is like a lamp illuminating the world of creation with the light of Divine Knowledge, while the highest level of Divine Knowledge, in which all determinations dissolve, is reserved for the complete saints. The Distinction Between the Stations of Moses and Khidr: Moses and Khidr each possess their own reality and specific station:
Khidr has one actuality, Moses has another actuality. Khidr says, Your law prevents you from accompanying me; your grandeur prevents you.
Moses, as a Prophet of great resolve and the bearer of the law, stands in the station of divine grandeur, whereas Khidr operates within the station of Divine Knowledge and mercy. This difference is like the distinction between two rivers, each flowing toward a unique goal, yet both originating from the same source, the Divine. The verse:
You will never be able to have patience with me. (Al-Kahf: 67)
Illustrates the difference in their realities, not a deficiency in Moses' capacity. This verse is a sign of the difference in the stations of the saints and their paths. Key Note: Khidrs Divine Knowledge is at the intermediate stage, differing from Moses' station of divine grandeur. This difference reflects the various stages of the mystical path and the realities of the saints.
Conclusion
The concept of "The Gate of Existence," as elaborated in the lectures of Nekoonaam in session 630, is one of the fundamental stages in the mystical path. It addresses the distinction between the essential Divine Existence and its derivative occurrences, as discussed in the Holy Qur'an. The Qur'an avoids the use of the term "existence" and emphasizes the derived occurrences, thus highlighting its monotheistic grandeur in revealing the divine manifestations. The knowledge of the Divine, as one of the highest stages of knowledge, frees the seeker from worldly determinations and inferential knowledge, guiding them to direct perception of the Divine. Victory over the essence of the object, accompanied by the complete annihilation of the forms and duality, leads the seeker to "Arrived Knowledge" and unity of existence. The story of Moses and Khidr provides a clear example of the stages of Divine Knowledge and the distinction between the stations of the saints.
Supervised by: Sadegh Khademi
