lectures of (May his soul rest in peace), Session 647
The chapter of Union is a lofty station in mystical practice, guiding the wayfarer to the realm of complete unity, where multiplicity dissolves in the light of the Divine. In this state, knowledge of the station of Divine Knowledge (Ilm Ladunni) emerges as an incomparable jewel, shining brightly. This station, where evidential sciences dissolve in direct Divine knowledge, serves as a gateway to the boundless ocean of divine wisdom. In this treatise, referring to the lectures of , we explore the stages of Union, especially focusing on the stage of the union of knowledge and the concept of Divine Knowledge (Ilm Ladunni). The text, employing a refined and scholarly language, aims to illuminate deep mystical concepts as if guiding the seeker on the path towards Divine Truth.
The stages of Union, which manifest the vessel of complete unity in mystical practice, are divided into three levels: the union of knowledge, the union of existence, and the union of essence. The stage of the union of knowledge refers to the dissolution of evidential sciences in pure Divine knowledge, a state in which rational knowledge dissolves in the light of direct Divine wisdom.
This classification illustrates the wayfarers developmental journey from rational knowledge to existential knowledge and ultimately to the witnessing of complete unity. The union of knowledge, as the first step, liberates the wayfarer from the multiplicity of apparent sciences and leads them toward the unity of Divine knowledge. It is as if the wayfarer is guided from the darkness of multiplicity to the light of unity.
The stages of Unionunion of knowledge, union of existence, and union of essencereveal the wayfarer's journey from rational knowledge to the direct witnessing of complete unity. The union of knowledge, through the dissolution of evidential sciences into Divine knowledge, is a gateway to intellectual unity.
The dissolution of evidential sciences refers to their complete annihilation in Divine knowledge, so that these sciences, like shadows before the sun, become nothing but "absolute nothingness." This process is akin to the disappearance of the address label once the destination is reached, symbolizing the wayfarers liberation from reliance on epistemological tools and their attainment of the true goal.
Evidential sciences, which rely on reasoning and intermediaries, vanish in the face of Divine knowledge, which is immediate and self-evident. This dissolution encompasses not only rational sciences but even mystical and experiential knowledge, as everything dependent ultimately dissolves in Divine knowledge.
Divine Knowledge is a form of knowledge in which the object of knowledge (the Truth) appears directly, without intermediaries or proof. It is as though the Truth, in its bare essence, manifests itself in the heart of the wayfarer, needing no external witness. Unlike rational sciences, where the object of knowledge remains hidden, Divine knowledge emanates directly from the Divine Source, requiring no epistemological tools.
Divine Knowledge is like the sun that is its own proof: "The sun has come, proof of the sun." In this station, the Truth reveals itself not through reasoning or evidence, but through its very essence, and the wayfarer attains direct witnessing of the Truth without the need for argumentation or proof.
Divine Knowledge is an immediate form of knowledge in which the Truth appears directly, without need for an external witness. It is like the sun that is its own proof and requires no reasoning or argumentation.
Divine Knowledge is the manifestation of the self-determining essence of the wayfarer, originating from their own being and direct connection with the Truth. This knowledge is independent of external tools such as books, teachers, or spiritual exercises, and is directly granted by the Divine to the wayfarer. At this stage, the wayfarer, like a pure spring, draws knowledge from within, needing no external sources.
This independence signifies liberation from the multiplicity of means and the attainment of intellectual unity. Divine Knowledge is not acquired through effort but is granted as a divine gift, as if the Truth itself reveals itself directly in the mirror of the wayfarer's heart.
Divine Knowledge is inherently pure and untainted, requiring no purification or refinement. Unlike acquired sciences, which necessitate purification through practice and effort, Divine Knowledge is a flawless gem, free from any impurities, and inherently complete in its essence.
This purity reflects the divine nature of Divine Knowledge, which flows within the wayfarer from the moment of their creation until the end of their life. The perfected saints who reside in this station are inherently Divine in their knowledge and do not require purification or refinement.
Sciences are divided into various categories: outward and inward sciences, the science of law (Shari'ah) and the science of path (Tariqah), the science of the possible and the science of the impossible, the science of from Allah, the science of with Allah, and the science of through Allah. The science of from Allah, related to the Shari'ah, and the science of with Allah, related to the Tariqah, represent lower levels, whereas the science of through Allah, which corresponds to Divine Knowledge, is the highest and purest form of knowledge.
This classification illustrates the diversity of stages in mystical knowledge. The sciences of from Allah and with Allah, due to their dependence on means and intermediaries, are incomplete, while the science of through Allah, which is direct and unified, leads the wayfarer to the pinnacle of knowledge.
Evidential sciences, which are based on reasoning, are incomplete due to the absence of the object of knowledge and their dependence on a proof or intermediary. For instance, in reasoning about ownership through evidence or proving the existence of God through arguments, the object of knowledge remains hidden behind the evidence, and is only validated through logical deduction.
These sciences, whether written or unwritten, whether external or internal, are all based on reasoning and are dependent on intermediaries. Even the sciences of mystical discovery and direct experience, which arise from spiritual states, are inferior to Divine Knowledge due to their dependence on external causes.
Rational sciences, such as the syllogism "The world is mutable, everything mutable is contingent, therefore the world is contingent," are not true knowledge because they depend on the middle term and evidence. These sciences, like patches on the garment of knowledge, are incomplete and impure, and hold no value in comparison to Divine Knowledge, which is independent of intermediaries.
For instance, reasoning from the created to the Creator, such as in the famous verse "The green leaves of the trees in the eyes of the astute," ends up losing the Creator in the creation, leading to polytheism. This approach makes the Truth dependent on the created, while Divine Knowledge reveals the Truth in its pure, self-sufficient form, without reliance on the creation.
The station of union represents an exalted stage in the mystical journey, leading the seeker into the domain of complete unity. It is here that multiplicity fades in the light of the Divine, and knowledge of the realm of Divine Knowledge (Ilm Ladunni) appears as a rare and peerless gem. In this station, where the evidential sciences dissolve into the direct knowledge of the Divine, one encounters an open gate leading to the boundless ocean of Divine insight. This treatise, referencing the teachings of Nekoonaam in his 647th lecture, seeks to elucidate the degrees of union, particularly the level of union of knowledge and the concept of Divine Knowledge. It aims to illuminate deep mystical concepts, as if guiding the seeker on their journey towards the Absolute Truth.
The stages of union, which reveal the vessel of complete unity in the mystical path, are divided into three levels: the union of knowledge (جمع علم), the union of being (جمع وجود), and the union of the essence (جمع عین). The degree of union of knowledge refers to the dissolution of the evidential sciences in pure Divine Knowledge, where rational knowledge fades in the light of immediate Divine insight. This division reflects the seekers evolutionary journey, from rational knowledge to existential knowledge and, ultimately, to the witnessing of complete unity. The union of knowledge, as the first step, frees the seeker from the multiplicity of external sciences and guides them to the unity of Divine Knowledge, as if leading them from the darkness of diversity into the illumination of unity.
Divine Knowledge (Ilm Ladunni) is a type of knowing wherein the known (the Truth) manifests directly and without intermediary, as though the Truth, revealed and without any need for witnesses, shines through the heart of the seeker. Unlike the sciences of reasoning, where the known is hidden, Divine Knowledge directly emanates from the Divine Source, without requiring any intellectual tools. Divine Knowledge is like the sun, which serves as its own proof: "The sun comes as the proof of the sun." In this station, the Truth does not reveal itself through reasoning but through its own essence, and the seeker, without needing any argument or proof, comes to witness the Truth.
Divine Knowledge is the manifestation of the seekers self-determination, stemming from their direct connection to the Truth. This knowledge does not rely on external means such as books, teachers, or ascetic practices but is granted directly by the Divine. In this station, the seeker, like a clear spring, draws knowledge from their own being and requires nothing else. This self-sufficiency signifies liberation from the multiplicity of means and arrival at intellectual unity. Divine Knowledge is not acquired through effort, but rather it is a gift from the Divine, as if the Truth reveals itself directly in the seekers heart.
