the Lectures of Nekounam, may his sanctity be preserved (Session 447)
The Gate of the Desired (Bb al-Murd) stands as a lofty pinnacle within the realm of mystical wayfaring (sulk). It is a station attained not through the exertion of the seekers own endeavour but through the gracious hand of Divine favour. This stationrepresenting the utmost culmination of the principles of spiritual progressionis distinctly differentiated from the Gate of the Seeker (Bb al-Murd), which constitutes the commencement of this path. The seeker (murd), through rigorous asceticism and resolute volition, detaches the heart from all save God and thus unites with the Truth. Conversely, the desired (murd), freed from toil and striving, is chosen by the Truth itself and immersed wholly in the light of Divine mercy.
Bb al-Murd is the gateway wherein the wayfarer steps upon the path of spiritual progression with unwavering resolve. The seeker, by renouncing all masks other than God, liberates the heart from worldly attachments and turns towards the Exalted Truth. This station necessitates continuous exertion and profound asceticism, whereby the seeker attains a will forged in steel, expelling all but the Truth from the heart. As expressed in the Holy Quran:
(Al-Anm 6:162, )
This verse manifests the seekers complete submission to the Truth, wherein no portion is claimed for the self.
Bb al-Murd, as the ultimate goal of the mystical journey, is a station attained not by the seekers effort but by Divine election and selection. In this station, discourse of renunciation or devotion ceases; rather, it is the chosenness of the Exalted Truth that immerses the wayfarer in His radiant light. The desired (murd) is the beloved of the Truth, whom God selects for Himself, as the Quran affirms:
(Al-Qaa 28:86, )
This verse demonstrates the Divine grace bestowed upon the desired, granted without expectation or human merit.
The seeker (murd) is the lover who, through hardship and ascetic discipline, attains devotion; whereas the desired (murd) is the beloved, chosen by the Truth independently of any effort. The lover resembles one who draws near the Beloved by burning in the fire of love, while the beloved resembles a flower cultivated by the Divine Gardener from the outset for Himself. This distinction is rooted in two forms of love: the creations love for the Truth (the lovers) and the Truths love for the creation (the beloved). As narrated: I created you for Myself, and I created Myself for you. This illustrates the special creation of the beloved for Divine proximity.
The seeker attains steadfast will by renouncing all save the Truth and purifying the soul, emptying the heart of non-Divine attachments. This path is akin to a winding, arduous road traversed with patience and asceticism. The seekers devotion is so profound that even should the Exalted Truth deprive him of all existence, he would respond only with Truth. This submission aligns with the Quranic verse:
(Al-Anm 6:162)
Yet, such devotion is rare; many embark upon the path, but few reach true devotion.
The desired is independent of asceticism and receives Divine favour. He is like a light that was illumined by the light of Truth from the inception of creations darkness. God chooses him for prophethood, leadership, or exalted spiritual stations not on account of his effort, but by His mercy and grace. The Quran states:
(Ash-Shr 42:52, )
The anin Allh (Treasures of God) are the special elect of the Truth whom God created for Himself and preserved from worldly attachments. They are like precious jewels nurtured within the shell of Divine mercy, immersed in the radiant light of the Truth. As narrated:
This light protects them from sin and preserves them in spiritual safety.
The desired, while enduring Divine affliction, remain free from humiliation. The affliction here refers to spiritual trials that bring them closer to the Divine Presence, not to worldly degradation. As revealed in the Quran:
(Al-Munfiqn 63:8, )
This honour stabilises the desired in the face of affliction.
Sincerity constitutes the pivotal key to spiritual progression, attained through rigorous discipline by the aspirant; yet, the spiritual adept possesses it innately from the outset. Sincerity is akin to pure, crystalline water that purifies the heart from all defilements. The aspirant, through sustained endeavour, attains this station, whereas the adept, by divine grace, dwells in such purity from the very beginning. As it has been said: Al-Ikhl huwa al-Khal Sincerity is deliverance.
Certainty resembles a radiant light that reaches the spiritual adept spontaneously, without the latters deliberate pursuit. The aspirant seeks certainty through worship and ascetic exertion; however, the adept receives it as a bestowed grace from the Divine. As revealed in the Holy Quran:
وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ
(Al-Hijr: 99) Worship your Lord until certainty comes to you (trans. ).
Desire, even when cloaked in ostensibly spiritual objectives, may obstruct the seekers proximity to the Divine. Should the seeker exert effort with motives other than the Divinebe it for scholarly diligence or spiritual ranksthere exists the peril of falling into disbelief. Such desire acts like a thorn growing within the seekers heart, diverting them from the path of truth. The spiritual adepts are immune to this desire, for their ultimate purpose is solely the Divine Truth.
The Gate of the Spiritual Adept (Bab al-Murd) denotes a station wherein the seeker, through divine grace, attains nearness to the Truth without the prerequisite of arduous discipline. This station contrasts with the Gate of the Aspirant (Bab al-Mard), which necessitates exertion and volition. The spiritual adepts, as manifestations of divine attributes, are nurtured from inception within divine light and mercy, safeguarded from sin. Sincerity and certainty stand as prominent characteristics distinguishing the adept from the aspirant. The seeker must, through self-awareness, ascertain their rightful place within this path and eschew desireeven when it masquerades as spiritual ambitionto attain proximity to the Divine.
Supervised by Sadegh Khademi
