The station of *Intimacy* in *The Stations of the Wayfarers* by Khwaja Abdullah Ansari is a threshold where the seeker, after traversing the stages of certainty and nearness, attains the vision of the Truth and divine union. The third stage of this station, *Intimacy with the Vision of the Truth*, is a state of spiritual ecstasy and inner revelation, wherein the seeker dissolves their egoic attributes and perceives nothing but the Divine. Lecture 428, focusing on this stage, critiques the perspectives of Khwaja and his commentator, emphasising the possibility of transmitting gnostic knowledge even to those not yet united with the Divine. This work, synthesising the content of the lecture and detailed analyses, elaborates on the concept of intimacy with the vision of the Truth, critiques the limitations of gnostic expression, and examines the role of the perfected gnostic in imparting knowledge.
Key Point: Intimacy with the Vision of the Truth signifies the dissolution of egoic attributes and indeterminacy in the perception of the Divine, supported by the Quranic verse *Every being shall perish, save His Face*, guiding the seeker towards divine union.
Key Point: Intimacy with the vision of the Truth encompasses not only the Unity but also other stages of divine manifestations. The limitation to a singular divine presence reduces the breadth of this mystical station.
Key Point: The perfected gnostic, using reason or mystical signs, can transmit gnostic knowledge, in contrast to Khwaja's assertion that intimacy with the vision of the Truth cannot be expressed.
Key Point: The perfected gnostic, with divine light, can transmit the sense of vision even to the uninitiated, suitability and capacity of the recipient.
The mysticism of the lovers is limited to ordinary seekers who, due to their lack of perfection, are unable to convey their knowledge to others. On the other hand, the mysticism of the Beloveds, which encompasses the complete and attained mystics, enables them to impart knowledge even to those who are unprepared, contingent upon the principle of expediency. The narration "إذا عرفتم فاعملوا بما شئتم" (Bihar al-Anwar, Vol. 2, p. 96) suggests that mystical knowledge serves as the foundation for action and transmission, for the Beloved mystic is akin to a vast ocean, whose waves scatter droplets of wisdom to the shore of others souls, thereby quenching their thirst for knowledge.
Unlike the lovers, the mysticism of the Beloveds possesses the ability to convey knowledge even to the unprepared, contingent upon the principle of expediency.
The state of being present before the truth is communicable and transferable, contrary to the view of Khwajah that it is ineffable. The perfected mystic, through reason, spiritual authority, or divine light, is capable of transmitting knowledge to others. The distinction between the mysticism of the lovers and that of the Beloveds lies in their ability to impart knowledge, with the Beloveds fulfilling this role with their perfected mysticism.
One illustrative narrative is the narration by Sulaym ibn Qays al-Kufi concerning the glorification of objects such as trees and stones in the presence of the Prophet Muhammad (PBUH) and Imam Ali (AS), a prominent example of the Imam's ability to convey the sensation of mystical perception. In this narration, the Prophet, while passing through the date palms of Medina, shows Imam Ali that "I have not seen anything except that it says, 'Peace be upon you, O Messenger of Allah,'" indicating that everything, from the leaves of the trees to the stones, sends greetings to the Prophet. This narration aligns with the verse, "The seven heavens and the earth and all that is in them glorify Him" (Quran, 17:44), and demonstrates that the infallible, through the light of their authority, bestows mystical perception even upon inanimate objects. This is a testament to the possibility of transmitting mystical knowledge to the uninitiated, as though the infallible is like the sun, which illuminates the darkness of the souls of all creatures with its rays.
The glorification of objects in the presence of the infallible demonstrates their ability to impart mystical perception to inanimate objects and is confirmed by the verse: "The seven heavens and the earth glorify Him."
The transmission of mystical knowledge requires both the expediency of the moment and the capacity of the recipient in order to prevent harmful outcomes such as dissolution, confusion, or deviation. An inexperienced mystic or a beginner may harm the recipient by transmitting knowledge inappropriately, akin to applying too much glue to paper, which destroys rather than adheres. The verse, "Do not throw yourselves into destruction with your own hands" (Quran, 2:195), emphasizes the need for caution. The narration "Speak to people according to their understanding" (Bihar al-Anwar, Vol. 2, p. 89) further reinforces the necessity of appropriateness in the transmission of knowledge. This principle is analogous to adjusting the light of a lamp for the eye of the recipient: it should not be too dim to leave them in darkness, nor too bright to cause harm.
The transmission of knowledge requires both expediency and the capacity of the recipient to avoid harm, as emphasized in the verse "Do not throw yourselves into destruction" and the narration "Speak to people according to their understanding."
The lesson critiques the self-exaltation of some seekers and references examples from the companions of Imam al-Mahdi (AS) and the early revolution. Some seekers, due to their lack of proper selection in positions or the absence of expediency, deviated from the path of truth and even became adversarial to the authority of the divine leadership. This deviation is a result of incomplete perfection and self-exaltation, like a tree that, instead of rooting itself in the earth, extends its branches towards the sky and collapses with a breeze. The verse, "And do not be like those who became divided and differed" (Quran, 3:105), warns against division and self-exaltation.
Self-exaltation of the inexperienced seeker leads to deviation and division, as warned in the verse "Do not be like those who became divided."
The transmission of knowledge is like the use of glue, which must be applied in the right amount, tailored to the capacity of the recipient. Applying too much glue, much like transmitting knowledge without considering expediency, causes harm rather than benefit, akin to a book that, instead of being adhered, is destroyed by excess glue. This allegory beautifully illustrates that the perfected mystic must transmit knowledge with care and proportion, like an artist who applies neither too much nor too little paint to the canvas.
The transmission of knowledge, like glue, must be proportional to the recipients capacity to prevent harm, as affirmed by the narration "Speak to people according to their understanding."
Religious narrations, such as the glorification of objects, and allegories, such as glue, emphasize the need for proportionality in the transmission of mystical knowledge. The critique of self-exaltation in inexperienced seekers highlights the importance of expediency and perfection in the mystical path. This section, supported by Quranic verses and narrations, clarifies the role of the perfected mystic in imparting knowledge.
The state of being present before the truth, the third degree of intimacy in *Maqamat al-Sa'irin* (Stations of the Wayfarers), is a state in which the seeker, by dissolving the self's limitations, attains mystical perception of the truth and the unmanifested. Contrary to the view of Khwajah Abdullah Ansari, who considers this stage ineffable, the lesson in Session 428 emphasizes the possibility of transmitting mystical knowledge by the perfected mystic. The complete mystic, through reason, spiritual authority, or divine light, is able to transfer mystical perception even to the uninitiated, contingent on the expediency and capacity of the recipient. The critique of the commentator on the dissolution and unity, and Khwajah's view on the limitations of expression, both suggest the universality of mystical perception and the possibility of transmitting knowledge. Evidences, such as the glorification of objects, and the allegory of glue, underscore the importance of proportionality and expediency in the transmission of knowledge. This work, by providing a detailed and comprehensive explanation of the intimacy of mystical perception, clarifies the place of this state in the mystical journey and the role of the perfected mystic in guiding others.
