the Lectures of Nekounam, (Session 498)
Love, akin to a brilliant jewel embedded in the diadem of mystical journeying, constitutes a station wherein the traveler's heart is illumined by the Divine Light, guiding him from the multiplicity of the nafs towards the unity of the Lordship. In the lectures of Nekounam, , this station is portrayed as a consuming fire that melts the self and purifies it from all superfluities, until only the Truth remains in the heart and tongue of the seeker. The chapter on love in Manzil al-S'irn, by explicating its degreesfrom the repulsion of nafs obsessive doubts to the self-sacrifice of the Truth over all else and the hearts attachment to divine witnessingmaps a path by which the seeker, having traversed previous stations such as surrender, delegation, and contentment, attains this sublime rank.
At the second degree of love, the seeker attains a rank whereby neither heart nor tongue is engaged with anything but the Truth. This station, distinguished by the self-sacrifice of the Truth over all else, the fervent remembrance of God, and the hearts attachment to divine witnessing, resembles a furnace purging the self of everything other than the Truth. In mystical discourse, this degree is described thus:
Self-sacrifice for the Truth signifies the choosing of the Truth over all that is other than Him, liberating the heart from carnal attachments and compelling the tongue towards ceaseless remembrance of the Divine. The seeker's heart, like a polished mirror, reflects solely the divine witnessing, such that in both sleep and wakefulness nothing but the Truth is perceived.
Prior to reaching the second degree, the seeker must traverse the first degree of love, wherein the obsessive whisperings of the nafs are expelled from the heart. This process is likened to heated iron which, struck by the hammer, sheds its excess and impurities:
The fire of love warms the nafs and, through ascetic discipline, detaches its obsessive promptings. This repulsion resembles the sharpening of a sword, which, after cooling, retains its cutting edge and becomes purified from all that is other than the Truth.
Love emanates from contemplation of the Divine Attributes and reflection upon the Signs of creation:
The seeker, by beholding manifestations of Divine Beauty and Perfection, is enkindled with the light of love. This contemplation is not merely theoretical study, but an amorous witnessing that incites the seeker to traverse the realms of creationfrom mountains and deserts to flowers and plants. Every creature becomes a sign pointing to the unity of the Truth, as expressed in mystical poetry:
In the first and second degrees, love guides the seeker from the repulsion of the nafs obsessive whisperings to the self-sacrifice of the Truth and the hearts attachment to divine witnessing. This station, through contemplation of the Divine Attributes and Signs, purges the heart from all that is other than the Truth and illumines it with the light of unity. The seeker, like a moth drawn to the flame of the Truth, relinquishes the self and unites with the true Beloved.
Self-sacrifice of the Truth over all else is a hallmark of pure love that liberates the seeker from everything other than the Truth:
At this rank, neither desire for the other, nor the self, nor the name of the other remains in the seekers heart. His heart, like a vessel filled with the light of the Truth, admits nothing but the Truth within itself. This liberation resembles the descent from the summit of the self into the valley of annihilation, uniting the seeker with the Truth.
The seeker's tongue in this station is incessantly engaged in remembrance of the Truth:
This zeal for remembrance arises from the dominion of the Truth over the heart, whereby the tongue repeats nothing but the discourse of the Beloved. The seeker's heart flows forth like a bubbling spring, filled with the love of the Truth, which manifests in his speech and deeds.
In the second degree of love, the seeker's heart becomes attached to the witnessing of the Truth:
This attachment is so profound that the seeker perceives nothing but the Truth in both sleep and wakefulness. This witnessing is like a light illuminating the heart and guiding the seeker to the constant contemplation of Divine Beauty. This station represents a level of unified vision that frees the seeker from the duality of the self and the Truth.
Self-sacrifice of the Truth, ceaseless remembrance, and attachment of the heart to witnessing liberate the seeker from carnal attachments and lead to union with the Truth. This station acts as a bridge guiding the seeker from multiplicity to unity and from self-centeredness to God-centredness.
The seeker, having attained love for the Truth, extends affection to His creation:
This love extends from humans to animals, plants, and even stones. The seeker, like a lover attached to all that pertains to the Beloved, cherishes the creatures of the Truth. This love is an indication of mystical unity of vision whereby every creature is perceived as a sign of the Truth.
A luminous narration states:
This statement emphasises the connection between love for creation and love for the Creator. A seeker who neglects the creatures is deprived of gratitude towards the Creator as well. This love is like a light that illumines the heart towards both creation and Creator.
The spiritual seeker (slik), through compassion towards all creatures, extends even to stones and orphans the gentle caress of love: I love You and I love those who love You. This universal love is a manifestation of embodying Divine ethics. The slik, like a gardener who tenderly touches every flower and thorn, treats all creation with affection. Such conduct purifies the heart from rancour and hatred, leading it to clarity and singleness of purpose.
To cast doubt upon a creaturefor example, questioning Why did God create this?is essentially to challenge the Creator and arises from ignorance. The slik, through a loving gaze upon creation, perceives every creature as a manifestation of the Truth imbued with Divine wisdom. This perspective liberates the heart from heedlessness and guides it towards the intuitive witnessing of unity.
The slik is familiar everywhere and experiences no estrangement: Everything is from Us and unto Us. He perceives every creature as arising from the Truth and is intimately connected to it. This familiarity is akin to a return to ones homeland, freeing the slik from feelings of alienation and uniting him with all creation.
To attain love, the slik must pass through the stations of surrender, delegation, and contentment: And discipline through the stations beneath the station of love. These stations resemble the rungs of a ladder elevating the slik towards pure love. Without these stages, true love cannot be realised, for love is the fruit borne upon the branches of discipline and surrender.
At the station of contentment, the sliks will is effaced in the will of the Divine Truth: For the station of contentment necessitates the annihilation of the will in the will of the Truth. This annihilation signifies total submission to Divine Providence. The slik, like a leaf in the wind, surrenders himself to the will of the Truth, thus freeing himself from egoism.
At the station of surrender, the sliks knowledge is annihilated in the knowledge of the Truth: And the station of surrender necessitates the annihilation of the sliks knowledge in the knowledge of the Truth. This annihilation implies complete subjugation to Divine knowledge, releasing the slik from intellectual pride. Like a student before a master, he surrenders his own knowledge to that of the Truth.
Following surrender, the station of delegation ensues, wherein the slik entrusts affairs to the Truth. This station is akin to untying a knot from the heart, liberating the slik from worldly anxieties. By progressing through these stations, the heart is prepared for love, just as soil is readied for the sowing of the seed of affection.
The holy saints, such as the venerable yatollh Seyyed Ahmad Khansr and khnd Hamadn, exemplify the sliks path through their compassion and humility towards creation. Seyyed Ahmad displayed reverence towards young scholars, and khnd distributed provisions with his own hands. Their deeds are like a guiding light, directing hearts towards the Truth.
The saints demonstrate their love for the Truth through respect for the learned and the progeny of the Messenger of God. This humility, contrary to the arrogance born of ignorance, marks pure love. The slik, confirmed by the saints, ought to honour the scholars of knowledge and steer clear of intellectual pride.
The slik, through love, becomes imbued with the attributes of the Truth: Embodying the attributes of the Truth. This embodiment results from contemplation upon Divine qualities, leading him to conduct reflective of the Truth, such as mercy and affection. The slik, like a mirror, reflects the attributes of the Truth in his behaviour.
The slik, by contemplating the Divine signs, transcends mere scripture and journeys through creation itself: Contemplation of the signs means travelling through creation. In mountains, deserts, flowers, and plants, he attains direct witnessing of the Truth. This journey is akin to an experiential pilgrimage that leads the slik to direct perception of creation.
Every creature is a sign of Divine unity: In everything there is a sign indicating that He is One. No creature resembles another; each is a unique gem manifesting the Truth. This vision of unity leads the slik from multiplicity towards Oneness.
The love of the Truth fills the heart and removes all longing: True love leaves no affection for anything other than the Beloved. This love liberates the heart from deficiencies and frustrations, bringing it to complete contentment. The slik, with such a heart, becomes fulfilled both in this world and the hereafter.
The degrees of love, like a celestial melody, guide the slik from multiplicity to unity and from self-centredness to Divine devotion. This station, through dispelling obsessive self-criticism, self-sacrifice for the Truth, continual remembrance, and attachment to witnessing, empties the heart of all but the Truth and illuminates it with Divine light. By traversing the stations of surrender, delegation, and contentment, the slik attains pure love and, through love for creation, achieves unity with the Creator. The saints, by their humility and embodiment of Divine attributes, serve as exemplars on this path.
He cleaves unto you and loves those who love you.
(Philosophy, Tradition)
Under the supervision of Sadegh Khademi
