The Second Gate of Monotheism: Witnessing of Truths in the Proximity Station

of Nekounam (Session 654)

Introduction

The second gate of monotheism stands as a lofty peak in the mystical journey, a station where the seeker transcends the veils of apparent causes and rational proofs, arriving at the direct witnessing of the truths of divine unity. This station, known as the special monotheism (Tawhid Khass), guides the seeker towards a life of divine oneness, where all manifestations are revealed through the singular face of the divine reality. In this writing, the content of Lecture No. 654 is revisited with a scholarly, sophisticated approach, reformulated in an academic manner. Every detail of the lecture and its intricate analysis is presented with full explanation and utmost fidelity, so that, like a radiant torch, it illuminates the path of seekers towards the truth of Tawhid.

Section One: The Nature and Stages of the Second Monotheism

Definition of the Second Monotheism

The second monotheism is a special form of Tawhid that is affirmed not through proofs but through truths: "And as for the second monotheism, which is proven through truths, it is the special monotheism." This form of Tawhid is realized by relinquishing the reliance on apparent causes, rising above intellectual disputes, and freeing oneself from attachment to rational evidence. In this state, the seeker is liberated from the confines of evidence and causes, reaching the direct witnessing of the unity of truth, where no influence other than the divine is perceived in existence. This station is akin to an endless sea where all causes and proofs are absorbed, and only the truth of divine unity manifests.

Key point: The second monotheism is a special monotheism realized through the vision of truths, not proofs, and it liberates the seeker from apparent causes, intellectual disputes, and attachment to evidence.

At this stage, the seeker witnesses the truth directly rather than relying on arguments, and becomes free from any intermediary. This liberation is like the breaking of chains from the soul's limbs, guiding the seeker towards freedom in the oneness of the divine.

The Three Stages of Monotheism

Monotheism consists of three stages: the first stage is monotheism based on proofs and evidence, which exists within the realm of evidences; the second stage is monotheism based on truths, achieved without evidence, and realized within the realm of truths; and the third stage, though briefly mentioned, remains unexplained. These stages illustrate the ascending journey of the seeker from apparent Tawhid to esoteric Tawhid, as they move from appearances to truths, and from truths to higher stations. The first stage serves as the foundation, where the seeker reaches Tawhid through proofs and evidence. However, at the second stage, these foundations crumble, and the seeker attains the direct witnessing of the truths of unity, where proofs themselves become a veil to the truth. This ascent is akin to climbing a ladder made of proofs, yet at the summit, the seeker no longer needs the ladder and directly sees the truth without intermediaries.

Section Two: The Monotheistic Life and the Distinction Between the Believer and the Disbeliever

The Monotheistic Life in the Second Station

The second monotheism represents a monotheistic life, which distinguishes the believer from the non-believer, much like the difference between the living and the dead. The seeker, at this station, perceives and witnesses this monotheistic life, as the truth of unity becomes manifest in their soul. This life is the essence of Tawhid, guiding the seeker to the direct witnessing of the truth of unity, like a light that dispels the darkness of duality. This life is like a spirit breathed into the body of the seeker, elevating them from the realm of the apparent dead to the realm of true life. At this stage, the seeker not only perceives life, but becomes life itself, as their entire being is immersed in the unity of the divine. This witnessing is like awakening from a deep sleep, leading the seeker to an eternal awakening in the presence of the divine.

Key point: The monotheistic life is the essence of the second monotheism, which distinguishes the believer from the non-believer. By witnessing this life, the seeker attains the truth of unity.

Distinction Between the Believer and the Disbeliever

The disbeliever, due to the lack of the monotheistic life, is considered impure, while the believer, due to possessing this life, is pure. This impurity is not in the sense of physical defilement, but rather due to the disbelievers stagnation in the embryonic stage and failure to ascend to the monotheistic life. The disbeliever is like a branch severed from the tree of life, now reduced to dead wood, whereas the believer is like a tree rooted in the soil of truth, with branches that reach towards the sky of unity. This distinction is not merely nominal but is real. The believer, upon attaining the monotheistic life, is freed from all duality and impurity, while the disbeliever remains ensnared in the darkness of disbelief and the embryonic state. This difference is like the contrast between a living sheep and dead meat; the living sheep has life, and its sanctity stems from this life, while the meat is lifeless and devoid of sanctity.

Impurity in Jurisprudence and Monotheism

In jurisprudence, the impurity of the disbeliever, contrary to the view of some jurists who consider it political or nominal, is real and arises from the lack of the monotheistic life. The believer, whether alive or dead, is not impure, but the disbeliever is impure in both states. This impurity is attributed to the realm of disbelief, not to outward filth. The believer is like a pure spring, nourished by the truth of Tawhid, while the disbeliever is like an embryo that remains in its initial state, deprived of the monotheistic life. Some jurists have considered the impurity of the disbeliever to be nominal, but this view is like a structure built on a weak foundation, unable to explain the true nature of impurity. The impurity of the disbeliever stems from the lack of the monotheistic life, which keeps them in the lowly stage of the embryo, while the believer, by ascending to the monotheistic life, is freed from impurity.

Section Three: The Abandonment of Causes and Ascension Beyond Disputes

The Abandonment of Apparent Causes

The second monotheism is realized through the abandonment of apparent causes, meaning the seeker does not attribute the effects to the conventional causes and acknowledges no influence except for the divine: "It is that the seeker does not attribute the effects to the causes commonly known among people." This abandonment leads the seeker to witness the principle of "No cause but God," where all causes dissolve in the divine cause. This abandonment is akin to the removal of a veil from the seeker's eyes, freeing them from the captivity of apparent causes and revealing the divine truth directly. At this stage, the seeker no longer considers "ifs" and "maybes," but rather looks solely at the act of the divine, attributing all effects to it.

Ascension Beyond Intellectual Disputes

The seeker, by ascending beyond intellectual disputessuch as the debate over whether to see the world or the truthtranscends analogies and illusions, reaching the station of revelation: "The ascension beyond intellectual disputes." This ascension involves moving from the limitations of theoretical reason to the light of direct vision, as the seeker rises above intellectual quarrels, such as the debate, "Shall I see the world or the truth?" and attains the vision of the truth of unity. This ascension is like climbing a mountain, where at its peak, all intellectual disputes transform into the light of revelation. At this station, the seeker is liberated from analogies and illusions, and witnesses the truth directly, as theoretical reason becomes like a candle before the sun of vision.

Key point: Ascension beyond intellectual disputes frees the seeker from analogies and illusions, guiding them to the station of revelation and direct witnessing of the truth of unity.

Detachment from Evidence

In the second monotheism, the seeker becomes detached from evidence, as arguments, reliance, and means themselves become obstacles to witnessing the truth: "In Tawhid, do not witness any proof." The proof, which was the completion of the first stage, is now regarded as a form of polytheism in the second stage because it overshadows the true meaning. At this stage, the seeker is like a bird freed from the cage of evidence, soaring towards the sky of truth.

The Second Unity: A Comprehensive Academic Translation

Reason as an Instrument, and the Journey to Unmediated Vision

Reason is akin to glasses necessary for weak eyes, but in the second stage of unity, the seeker, with the eyes of truth, is free from the need for the "glasses" of reason. This removal of attachment frees the seeker from the veils of evidence and brings him into direct witness of the Divine Truth.

The Vision of the Divine and Freedom from Means and Reliance

The seeker in the second stage of unity is neither dependent on reliance (as a cause) nor on any means for salvation (such as righteous deeds), for he directly witnesses the Divine: "And neither through reliance as a cause nor salvation as a means." This freedom is the result of the certainty of "No cause except Allah." The seeker is like a traveller who has reached his destination and no longer needs any means, for the destination itself is the Divine. The reliance, in the first stage, was like a staff that aided the traveller on his journey, but in the second unity, this staff is discarded, for the seeker has reached the destination and sees no cause other than the Divine.

Vision of the Meaning Instead of the Proof

In the second stage of unity, the seeker, instead of relying on reason, directly witnesses the meaning (the Divine), which is boundless in its manifestation. Reason is an intrusion on the meaning because it indicates a lack of direct access. Through witnessing the meaning, the seeker is freed from the veils of reason, just as he sees the destination itself instead of the map.

"The vision is like seeing the sun directly through the clouds." - The seeker, in the second unity, sees the destination itself and becomes independent of the map.

The Essence of Unity and its Concealment

The poem "Ya man huwa ikhtafa lifarat noorihi" (O He who is concealed due to the intensity of His Light) expresses the concealment of the Divine due to the overwhelming intensity of His light. The essence of unity, despite being manifest, is hidden because of its overwhelming luminosity. This concealment is akin to a light that dazzles the eyes due to its intensity, yet reveals the truth within. This poem emphasizes the limitation of human perception in the face of the truth of unity. The truth, like a jewel, is both apparent and hidden in its depth, and only the seeker with the vision of true unity can perceive it.

Critique of Another Poem

The poem "Mafhoomahu min 'Arif al-ashya' wa Kanuhu fi ghayati al-khafa" (Its meaning is the most known of things, yet its essence is in the greatest concealment) is incorrect, because it is the essence, not the meaning, that is hidden. The essence of unity is the most familiar of things, yet it remains concealed. This critique emphasizes the distinction between the essence and the meaning in unity. The essence is like a jewel hidden in the depth of existence, whereas the meaning is merely a shadow of it.

Unity in Action and Absolute Proximity

The noble verse "Fa aynama tuwallu fa-tham wa jhu Allah" (Wherever you turn, there is the face of Allah) justifies the performance of the voluntary prayer without the need for a physical qibla. The seeker perceives the singular face of the Divine everywhere. This vision transforms multiplicity into unity, just as the seeker, like a compass, always points solely towards the Divine. This stage challenges the concept of a fixed qibla, for the seeker must see multiplicity as the very unity. This vision is akin to seeing the same face reflected in all mirrors of existence, which makes the fixed qibla unnecessary.

Good Deeds and Bad Deeds in Unity

At times, good deeds lead to heedlessness, and bad deeds to greater attention. Righteous actions may become veils, while the Divine itself is the true means of salvation. This perspective is akin to how sometimes darkness shows the way to light, and light can obscure the path. Good deeds, when leading to heedlessness, are like jewels whose brilliance distracts from the truth. However, bad deeds, when leading to awareness, act like keys that unlock the door to the truth. The Divine is the true means that shields the seeker from misguidance.

Attainment of Absolute Proximity

The seeker, in the second unity, perceives everything as proximity to the Divine and is freed from anxiety, impurity, and otherness. This stage represents the attainment of a life in divine unity, where suffering and trials are transformed into closeness. The seeker, like a bird flying in the sky of divine proximity, sees everything as the singular face of the Divine. This proximity is like reaching the source of life, where all afflictions and difficulties are transformed into the pure water of nearness. In this stage, the seeker is liberated from all forms of multiplicity and otherness and settles in the unity of the Divine.

Conclusion

The second unity in Manazil al-Sairin represents a station where the seeker is freed from the veils of reasoning, causes, and evidence, leading him to witness the truths of divine unity. This unique unity, through the negation of apparent causes, transcends intellectual disputes and detachment from evidence, manifesting the life of unity in the seeker's soul. The life of unity distinguishes the monotheist from the disbeliever, as the impurity of the disbeliever is attributed to the absence of this life. The seeker, through witnessing the meaning instead of the reason, becomes independent of reliance and means, reaching the certainty of "No cause but Allah." The noble verse "Fa aynama tuwallu fa-tham wa jhu Allah" illustrates the unity of the face of the Divine everywhere, and the essence of unity, despite its manifestation, is hidden due to its overwhelming light. The seeker, in this station, perceives everything as proximity to the Divine, liberated from anxiety and otherness, just as in the garden of unity, all the flowers of multiplicity are fragranced with the scent of nearness.