the Lectures of Nekounam, may his soul rest in peace (Session 394)
This volume constitutes a meticulous rewriting and analytical exposition of the 394th lecture from the compendium Stages of the Wayfarers, authored by Nekounam, may his soul rest in peace, focusing primarily on the chapter devoted to Determination. Delivered on the 23rd of Shahrivar 1391 (13th September 2012), this treatise investigates the third degree of determination within the framework of mystical progression, underscoring the recognition of the cause of determination, liberation from egocentrism, and emancipation from the burdensome formalities associated with abandoning determination.
The third degree of determination, which forms the nucleus of this lecture, encompasses three foundational stages: Marifat Illat al-Azm (the cognition of the cause of determination), al-Azm ala al-Takhalus min al-Azm (the resolve to emancipate oneself from determination), and al-Khalas min Takalif Tark al-Azm (deliverance from the burdens of forsaking determination). These stages delineate the progressive evolution of the seeker on the path of Divine Unity in action. The cognition of the cause of determination guides the wayfarer towards Divine knowledge; liberation from determination results in the annihilation of egocentrism; and emancipation from burdensomeness fosters complete sincerity. This trajectory resembles a voyage that transports the seeker from the darkness of self-conceit to the illumination of the unity of Divine acts.
"Indeed, determinations bequeath no inheritance more noble to their possessors than their recognition of the causes of these determinations."
As delineated in the lecture, this principle accentuates the paramount significance of gnosis within mystical progression. Determination attains its zenith only when the wayfarer ascribes it to the Almighty God rather than to the self. This cognition serves as a key that unlocks the shackles of egocentrism, directing the seeker toward ultimate Truth.
The Stages of the Wayfarers is subdivided into ten categories: Beginnings, Gates, Transactions, Ethics, Principles, and various other degrees. The Principles serve as the foundational edifice upon which the stability of mystical progression firmly depends. In the absence of this foundation, the spiritual journey collapses like a structure without a base. The Principles encompass notions such as Qasd (intention), Azm (determination), and Irada (will), which systematize the spiritual architecture of the stations.
Determination occupies an intermediate position between intention and will within the hierarchical sequence of Principles. This degree is stratified into three tiers, with the third tier examined in the present lecture. This sequence functions as a ladder, guiding the wayfarer step by step toward spiritual perfection. Intention, determination, and will are progressive degrees facilitating access to the ultimate reality.
The initial degree of determination is characterised by the renunciation of carnal desires and whims. At this stage, the wayfarer, endowed with purposefulness and focus, distances themselves from the dispersion of the soul. As stated in the lecture: "The first determination was the renunciation of desire." This renunciation functions as the cleansing of the hearts soil from the weeds of caprice, thereby preparing the ground for sowing the seeds of piety.
Dispersed conduct, such as changing course due to others insinuations, signifies the absence of determination. Such behaviours resemble a butterflys aimless fluttering from one flower to another, hindering the wayfarers arrival at the intended destination. The lecture likens this condition to the behaviour of children, whose instability and dispersion obstruct their progress.
Determination embodies the firmness of intention, whereby the wayfarer remains unwaveringly committed to their goal. This steadfastness resonates harmoniously with the sublime Quranic verse:
This verse serves as a luminous beacon illuminating the path of perseverance.
The possessor of determination remains steadfast from inception to consummation in pursuit of their objective, akin to one resolved upon the Day of Resurrection and thereby attaining power and success. This trait resembles a tree firmly rooted in faith, whose branches reach toward the heavens of perfection.
The second degree, termed Istijma, entails the mobilisation of all faculties towards actualising the goal. The lecture illustrates this concept through the metaphor of a wrestler who, through concentration and complete utilisation of power, achieves victory. Istijma resembles the springs gush, whereby all forces are channelled into a singular course.
Fear constitutes a significant impediment to determination. The fearful wayfarer, burdened by a heavy load and many encumbrances, inevitably experiences failure. Conversely, the determined individual overcomes fear and attains spiritual triumph. This metaphor functions as a mirror reflecting the weakness of fear and the strength of determination.
Istijma applies not only in physical exertion but also in the realms of knowledge and nutrition. A scholar devoid of Istijma produces fragmented and inconsistent legal verdicts; likewise, a person who eats without concentration is deprived of the pleasure and knowledge derived from the act. This concept acts as a thread organising the beads of actions into harmonious order.
At the third degree, the wayfarer attributes determination exclusively to the Almighty God:
This verse serves as a torch illuminating the reality of the unity of Divine acts.
Attributing resolve to the self constitutes a fundamental defect: حسنات الأبرار سیئات المقربین. First- and second-order resolves, despite their apparent perfection, are regarded as defective at the third order precisely because they are ascribed to the self. This principle acts like a gust of wind that unveils the veils of egotism.
In the act of prayer, the spiritual wayfarer declares: بحول الله أقوم وأقعد, meaning that rising and sitting occur by the power of God. This invocation flows like a river that cleanses the heart from egoism and guides it toward sincerity (ikhl).
The analogy likening the mystic to a corpse in the hands of the washerكالميت بين يدي الغسالis incorrect, for the mystic is living and endowed with will. This critique serves as a blade that excises superstitions from the body of mysticism.
Man is a divine manifestation, possessing truth and will, not mere imagination or an inert husk. The lecture emphasises: ما ظهور الهی هستیم. This outlook regards man as a mirror reflecting divine light.
Human actions are shared; that is, both God and man participate therein. The Quranic verse:
مَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ
You did not throw when you threw, but God threwillustrates this balance. Man is morally responsible, yet his actions depend upon God.
Neither egoism (I did it) nor total self-negation (God did it; I am nothing) is correct. The truth lies in the shared nature of action. This perspective resembles a scale that establishes equilibrium within mysticism.
Man is like a piece of cloth that measures itself, while God cuts wherever He wills: العبد يدبر والرب يقدر. This analogy vividly illustrates human planning alongside divine decree.
Key point: Man is obliged to plan, but the outcome depends on divine predestination.
The spiritual seeker must first safeguard the truth, then proceed with his own endeavour. Without guarding the truth, cleverness and power are futile. This principle shines like a star illuminating the path of reliance (tawakkul).
Views such as كلما في الكون وهم (Muhyiddin) or همه مخلوقات ثانی چشم احولاند (Haji Sabzevari) are erroneous because man is the truth and the act of God. This critique is like a breeze that clears away the dust of superstition from mysticism.
Comparing creatures to a secondary squinting eye is mistaken because creatures are manifestations of the Truth, not illusions. This analogy functions like a mirror reflecting the reality of creatures.
Man is the act of God and lacks an independent essence, yet possesses truth and will: هویتمان فعل پروردگار است. This view considers man as a branch that has grown from the divine tree of existence.
If God has done all the deeds, then Paradise and Hell belong to Him, not us: Anyone who ate the pilaf should proceed to the bridal chamber. This humorous analogy shines as a lamp illuminating human responsibility.
The truth of resolve is found in the language of the Holy Quran: neither pride (egoism) nor total self-negation, but rather the shared nature of action with God. This principle acts as a key that unlocks the gates of Quranic mysticism.
Key point: Quranic mysticism elucidates the balance between human and divine will, avoiding extremes of egoism or self-negation.
This treatise, by rearticulating Lecture No. 394 of Manzil al-Sirn, examined the concept of resolve within a scientific and mystical framework. The tripartite hierarchy of resolverenouncing passion, consolidation, and attributing resolve to Godillustrates the path to mystical perfection. Critiques of extreme views, such as likening the mystic to a corpse or perceiving creatures as illusions, underscore the primacy of Quranic mysticism. Analogies of the wrestler, the scattered world, and Mulla Nasreddin deepen the richness and appeal of the discourse.
Supervised by Sadegh Khademi
