of Nokhounam Session 631
In the domain of Islamic mysticism, the station of being shines as a lofty peak in the spiritual journey, guiding the wayfarer towards the attainment of the intrinsic truth of the Divine. This station, wherein the stages of being are depictedfrom the acquisition of divine knowledge to the dissolution of forms and immersion in the Divine essenceaddresses the elucidation of the unity of being and the nearness of the seeker to the boundless truth of the Divine. This treatise, of Nokhounam , expounds upon the stages of being and their place within the mystical path, presenting these concepts in a coherent and lucid manner for scholars and seekers of Divine knowledge.
In the mystical domain, being does not possess multiple meanings; rather, it has different stages that mark the journey of the wayfarer towards proximity to the Divine. Nokhounam emphasizes that being, in its essence, is singular, but in its manifestations, it is divided into three stages: divine knowledge (Ilm Ladunni), the being of the truth (Wujud al-Haqq), and the dissolution of forms with immersion in the primacy of the Divine essence. This distinction acts as a clear line between the singular truth of being and its multiple manifestations. Being, in this sense, is not only the source of existence but the origin of all appearances that the wayfarer moves towards in his path.
The first stage of being is Ilm Ladunni, which opens the gateway to the mystical path for the wayfarer. This knowledge is that which is revealed through divine inspiration and direct vision to the heart of the seeker. Ilm Ladunni is like a light that dispels the darkness of ignorance, guiding the wayfarer towards the initial knowledge of the truth of being. This stage marks the beginning of the seekers journey, where intellectual apprehensions give way to direct, experiential presence.
The second stage is Wujud al-Haqq, described as an objective existence disconnected from any form of reference. Wujud al-Haqq is a reality that transcends all created determinations, metaphors, or linguistic references. This stage, akin to an infinite ocean, frees the wayfarer from the attachments of multiplicity and draws him closer to the unity of being. Nokhounam stresses that in this station, the domain of metaphor and reference disappears, and the wayfarer gains direct experiential knowledge of the truth.
The third stage is the dissolution of forms and immersion in the primordial essence of the Divine. This represents the apex of the mystical path. At this station, all created determinations and existential attributes of the seeker vanish, and he becomes immersed in the eternal and infinite essence of the Divine. The dissolution of forms is akin to the fading of waves into the boundless ocean of eternity, erasing signs of multiplicity and creation, leading the seeker to the perpetual existence with God.
Wujud al-Haqq is an eternal, immutable reality that is free from any form of change or alteration. In contrast to the attributes of the seeker, which are subject to change in the lower stages, Wujud al-Haqq remains constant, unchanging, and free from any created attributes. This distinction forms a clear boundary between the essential reality of the Divine and the mutable appearances of creation.
As the wayfarer nears Wujud al-Haqq, references and metaphorstools of perceptual understandingfade away. This proximity is like a journey towards the source of light, where all forms of intermediary references or perceptions vanish, and the seeker attains a direct, unmediated presence before the Divine. Nokhounam describes this station as the state of divine annihilation (Fana), where nothing but the truth remains.
Being is not only the primordial substance of creation but the source and origin of all existence. This being is free from change and serves as the essence of the Divine, forming the basis of all created manifestations. Nokhounam describes being as the origin that remains free from multiplicity or otherness.
The manifestations of creation can be categorised into three types: actual, descriptive, and essential. The actual manifestation pertains to the actions and behaviours of the traveller (slik) in accordance with the divine will; the descriptive manifestation refers to the acquisition of divine attributes, such as mercy and wisdom; and the essential manifestation involves the attainment of the essence of the Divine and the obliteration of the created distinctions. This classification serves as a metaphorical ladder that guides the slik from actions to knowledge, and from knowledge to the direct perception of the Divine essence.
Key Point: The three types of manifestationsactual, descriptive, and essentialchart the stages of the slik's journey from action to direct perception of the Divine essence.
In the proximity to the Divine, both the slik and their worldly perspective are obliterated, and the state of permanence and eternity becomes manifest. This station is akin to being submerged in the infinite ocean of the Divine, freeing the slik from self-absorption and worldly attachments, thus establishing them in the Divine reality. Nikkounam describes this state as the station of permanence and eternity, wherein multiplicity and contingency hold no sway.
Key Point: In the proximity of the Divine, both the slik and their worldly perspective are obliterated, establishing them in the state of permanence and eternal reality.
The primacy refers to the precedence and eternity of the Divine existence, where the slik, having detached themselves from all worldly attachments, reaches the true essence of the Divine. This station is like a calm shore after the storm of multiplicity, stabilising the slik in the primordial unity of the Divine.
Key Point: The primacy and eternity of the Divine existence frees the slik from the multiplicity of creation, anchoring them in the essential unity of the Divine.
Nikkounam refers to the exalted station of Amir al-Muminn (AS) as a concrete example of the state of "permanence in God" (bq biLlh). In this station, the perspective of creation is obliterated, leaving only the perspective of the Divine. Even noble human attributes, such as love for ones family, are considered deficiencies in comparison to the Divine perfection. This station is encapsulated in the verse: "Indeed, my prayer, my rites, my living, and my dying are for God, the Lord of the worlds" (Al-Anam 6:162, translation by Fouladwand). The practical manifestation of this station can be observed in the conduct of Amir al-Muminn (AS) with his assailant, Ibn Muljam, where he exhibited divine perfection through forgiveness and counsel.
Key Point: The station of Amir al-Muminn (AS) is a concrete example of the state of "permanence in God," where the perspective of creation is obliterated, leaving only the Divine reality.
The concept of submersion (istighrq) is likened to the obliteration of waves in the ocean of the Divine eternity. In this station, all created forms vanish, and only the truth of the Divine remains. This metaphor, akin to a clear mirror, reflects the depth of the station of permanence and the unmediated perception of the Divine, where the slik sees neither themselves nor creation, but only the Divine truth.
Key Point: Submersion (istighrq) represents the obliteration of waves of multiplicity in the ocean of the Divine eternity, guiding the slik to the clearest level of perception.
With the appearance of the Divine, the triumph of the Divine wrath envelops the heart of the slik, causing their focus on the self to dissipate. This station is akin to a storm that obliterates any trace of ego and plunges the slik into the Divine reality. Nikkounam describes this state as the victory of the Divine over the heart of the believer, wherein the slik no longer perceives themselves but only the face of the Divine.
Key Point: The triumph of Divine wrath obliterates the focus on the self, submerging the slik in the Divine reality.
Submersion (istighrq) represents the ultimate station of existence and the clearest level of perception, where the slik reaches the unity of the Divine essence, liberated from any veil or created form. This station is like the tranquil shore of unity, grounding the slik in the infinite truth of the Divine and guiding them to the purest perception of reality.
Key Point: Submersion (istighrq) is the ultimate station of existence and the clearest level of perception, leading the slik to the unity of the Divine essence.
The station of existence in the "Manzil al-Sirn" (Stations of the Wayfarers) represents one of the great milestones in the mystical journey, mapping the stages of the slik's ascension from acquired knowledge to immersion in the Divine essence. This station, through its exposition of the truth of the Divine as an objective reality, distinct from conceptual representation, and the dissolution of created forms as the obliteration of multiplicity, reveals the depth of existential unity. The concrete example of this station in the behaviour of Amir al-Muminn (AS) and the metaphor of the obliteration of waves in the ocean of eternity illustrates the beauty and profundity of this spiritual journey. Nikkounam concludes this discourse with a prayer for the success in perceiving the Divine Lordship: "O God, grant the human being the success to allow Your manifestations and Lordship to reside in their heart."
With sincere oversight by Sadeq Khadami
