Source: The Lectures of Nikounam, (Session 526)
Introduction
In the mystical journey (Sr wa Sulk), the taste emerges as a crystalline spring, flowing from the depths of divine knowledge, guiding the seeker towards the station of wilyah (spiritual authority). This stage, described in Manzil al-S'irn as the final station of spiritual states, not only marks the cessation of the fluctuations of the souls states but serves as a gateway to stability and steadfastness in the station of wilyah. The present lecture offers a profound and meticulous explanation of the Chapter of "Taste", examining the characteristics of this stage, its distinction from wajd (ecstasy) and barq (lightning), and its connection to wilyah.
Part One: The Nature and Position of Taste in the Mystical Journey
Definition of Taste: The Catalyst of the Explosion of Wilyah
In Islamic mysticism, taste is a stage where the seeker savours the divine truth and attains a connection to the fountain of knowledge and wilyah. This stage, referred to in the lecture as the "catalyst of the explosion", is the state in which the divine taste blossoms within the soul of the seeker, guiding them to the station of willah. Taste is not only a result of the previous stages of the journey but also serves as a bridge that takes the seeker from the fluctuating states of the soul to the stability of wilyah.
Taste is the catalyst of the explosion of wilyah, leading the seeker to the divine taste and the station of wilyah.
This definition, presenting taste as the final stage of spiritual states, indicates that the seeker, at this stage, has transcended the limitations of the self and has gained an inner perception of the truth. Taste, like a sip of the wine of knowledge, quenches the soul of the seeker and prepares them for entry into the vast container of wilyah.
The Position of Taste in the Journey
In the hierarchy of spiritual states, taste follows barq and wajd, and it is the stage that brings the seeker to the threshold of wilyah. This position, referred to in the lecture as the "final stage of taste", signifies that taste marks the end of fluctuating states and the beginning of steady stations. The seeker, at this stage, is freed from the intensity and weakness of previous states and attains a stable condition that leads them to the domain of wilyah.
To better understand this position, one may liken taste to a peak where, after traversing the winding valleys of states, the seeker stands upon it and gazes upon the boundless horizon of wilyah. This stage is not only the culmination of the preceding journey but also a gateway that leads the seeker to a divine and impactful station.
The Relationship Between Taste and Wilyah
Taste, as articulated in the lecture, is the "spice of wilyah" that brings the seeker to a station where their hand becomes the hand of God, and their will becomes aligned with the divine will. This relationship, reflected in the phrases "His hand is God's hand" and "The vicegerent of God", indicates that taste leads the seeker to a state where their actions are imbued with divinity, and their influence on others becomes magnified. Wilyah is a realm where the seeker attains not only individual perfection but also a station from which they can guide others.
This station, described in the lecture as "transmission" and "extension", allows the seeker to impact a community, a being, and even the resurrection itself. Such a description highlights taste as the key to entering this exalted stateone that remains unattainable without the experience of tasting this divine essence.
Summary of Part One
Taste, as the final stage of spiritual states, is the catalyst for the explosion of wilyah, guiding the seeker to divine taste and the station of wilyah. This stage, following barq and wajd, leads the seeker from fluctuating states to the stability of wilyah. Taste is not only a result of the preceding journey but also a gateway that directs the seeker towards a divine and impactful station. This position, described through terms like "the hand of God" and "the vicegerent of God", underscores the significance of taste in the mystical journey.
Part Two: Characteristics and Stages of Taste
Characteristics of Taste: More Enduring than Wajd, Brighter than Barq
Taste, as described in the lecture, is "more enduring than wajd and brighter than barq", meaning it is more lasting than wajd (ecstasy) and clearer than barq (lightning). These characteristics, emphasized in the original text by the absence of the self and the transitory nature of wajd and barq, indicate the superiority of taste over the previous stages. While wajd, though lasting, is accompanied by ego, taste is free from this limitation and has attained purity and permanence. Barq, although a luminous flash, is fleeting and merely grants permission to enter the state.
Taste, due to its lack of ego and its permanence, is more enduring than wajd and brighter than barq.
These attributes make taste akin to a pure, steady light that not only illuminates the seeker's soul but also guides them towards the direct perception of truth. The absence of ego, as emphasized in the lecture, signifies that the seeker at this stage has liberated themselves from selfhood and attained a pristine awareness of the truth.
Stages of Taste: From Affirmation to Direct Perception of Truth
Taste consists of three stages, which are explained in detail in the lecture: affirmative taste, volitional taste, and the direct perception of truth. These stages, which evolve from knowledge to closeness and finally to complete annihilation, represent the developmental journey of the seeker in this stage.
Affirmative Taste: The Taste of Divine Promise
In the stage of affirmative taste, the seeker experiences a taste of knowledge that conveys the promise of the divine. This stage, which is associated with certainty in closeness to God, frees the seeker from the pain of separation. The lecture compares this stage to a spring that wells up from the depths of knowledge, quenching the seeker's thirst. At this stage, the seeker sees the divine promise as near and remains unaffected by trials and hardships.
This stage is like a moment when, after many explorations in the mine of knowledge, the seeker attains the precious gem of closeness to God, and their heart is at rest in the certainty of divine proximity.
Volitional Taste: The Taste of Closeness with God
In the stage of volitional taste, the seeker experiences a taste that brings them into intimate communion with God. This stage, which is described with expressions like "there is nothing in my heart but God", signifies that the seeker no longer sees anything but God and has become fully immersed in His presence. The lecture compares this state to a moment when the seeker, in the presence of God, no longer feels alone and perceives all things within God.
This closeness is like a breeze that flows from the garden of the divine, filling the seeker's soul with a fragrance, such that nothing other than God occupies their attention.
Direct Perception of Truth: Complete Annihilation
The final stage of taste is the direct perception of truth, where the seeker attains complete annihilation (fan') and experiences a pure, truth-perceiving taste. This stage, described in the lecture as "pure taste through the direct perception of truth", indicates that the seeker's ego has vanished and they only perceive the truth. This state is like an infinite ocean, in which the seeker is immersed and sees nothing but the waves of truth.
The stages of taste move from affirmative (taste of promise) to volitional (taste of closeness) and culminate in the direct perception of truth (complete annihilation).
Summary of Section Two
Zeal, with the characteristics of permanence in contrast to ecstasy and fleetingness in contrast to lightning, is a level that liberates the seeker from the ego and temporality. This stage, through three phasesaffirmation, volition, and the vision of truthguides the seeker from knowledge to intimacy and eventually to complete annihilation. Each stage acts as a step that brings the seeker closer to the pinnacle of guardianship (Wilayah), such that their perception becomes refined, and they see nothing but the Divine.
Section Three: The Difference Between Zeal (Dhouq) and Ecstasy (Wajd) and Lightning (Barq)
Lightning: Permission and a Fleeting Spark
Lightning, as explained in the discourse, is the permission to enter the states of spiritual experiencean abrupt spark that briefly ushers the seeker into a new state. While this stage is luminous, it is transient and only serves as an introductory role. The discourse compares lightning to a spark that suddenly illuminates the darkness and briefly reveals the way, but quickly fades away. In this state, the seeker may witness the beauty of the Divine or a truth, but this vision is not lasting. It is akin to a breeze that caresses the face for a moment and then passes.
Ecstasy: Enduring but Egoistic
Ecstasy, or Wajd, is a more enduring state than lightning, but it is accompanied by the ego. The discourse describes ecstasy as a state in which the seeker delights in worship and remembrance, but this joy is accompanied by self-centeredness and egoism. Ecstasy is compared to a fire whose warmth is pleasing, but the smoke of the ego taints it. The egoistic nature, which the discourse refers to as a condition of ecstasy, prevents the seeker from reaching absolute purity. However, ecstasy serves as a provision for the seeker on their spiritual journey.
Zeal: Pure and Lasting
Zeal, unlike lightning and ecstasy, is neither fleeting nor egoistic. This stage, described in the discourse as the most complete state of spiritual experience, brings the seeker to a perception that only tastes the Divine. Zeal is like a pure stream flowing from the fountain of truth, quenching the seekers soul. The key point: Lightning is permission and fleeting; ecstasy is enduring but egoistic; zeal is enduring and pure.
Comparison of Radiance and Afflictions
All three stageslightning, ecstasy, and zealare illuminated, but they differ in qualities and afflictions. The discourse explains this difference as follows: lightning, due to its transient nature, is merely permission; ecstasy, because of the ego, is enduring but tainted; and zeal, because of its lack of ego and transience, is enduring and pure. This comparison highlights the progressive journey of spiritual experiences, from a brief spark to a constant stream.
Summary of Section Three
The difference between zeal and ecstasy or lightning lies in the absence of ego and transience. Lightning is a fleeting spark that grants permission; ecstasy is enduring but egoistic; and zeal is a pure and enduring state that guides the seeker to witness the truth. These differences demonstrate the evolutionary path of spiritual experiences, progressing from a brief illumination to a constant purity and stability.
Section Four: Divine Knowledge and Sacred Virtue in Guardianship
Divine Knowledge versus Ritual Knowledge
The discourse makes a profound distinction between divine knowledge (Ma'rifah Ilahiyyah) and ritual knowledge (Ma'rifah 'Ibadiyyah). Divine knowledge is that which leads the seeker to guardianship (Wilayah), while ritual knowledge is limited to the realms of Heaven and Hell. Divine knowledge is akin to a journey in which the seeker, beyond worldly destinations, seeks only the Divine; while ritual knowledge is like a journey whose destination is either heavenly bliss or salvation from hellish torment. The key point: Divine knowledge leads the seeker to guardianship, while ritual knowledge is confined to Heaven and Hell.
Sacred Virtue: The Condition for Guardianship
Guardianship is attained through sacred virtue (Malakah Qudsiyyah), which is described in the discourse as the purity of the inner self and divine knowledge. This virtue, referenced in the works of the martyr in "Lama'ah," signifies that outward knowledge, however vast, cannot lead the seeker to guardianship without inner purity. Sacred virtue is like a jewel that shines in the heart of the seeker, guiding them to the station of divine vision and guardianship. This condition, emphasized through the testimonies of the first and second martyrs, indicates that guardianship is a station that can only be reached through divine knowledge and inner purity.
Affliction and Guardianship
The discourse connects guardianship with affliction, considering it a characteristic of the saints (Auliya Allah). This affliction, as expressed in the phrase "al-bala lil-wilayah," is not a hindrance for the saints but a process that refines their hearts, making them more transparent. The seeker, enduring through great trials, eventually reaches a station where they can assist and guide others. This connection is demonstrated through examples from the lives of the saints, such as Imam Hussain (peace be upon him), illustrating that guardianship is a station where the seeker not only attains perfection themselves but also guides others to the Divine.
Summary of Section Four
Divine knowledge, sacred virtue, and affliction are the three key elements in achieving guardianship. Divine knowledge guides the seeker towards the Divine; sacred virtue provides them with inner purity; and affliction, like an alchemical process, refines their heart. These elements transform guardianship into a divine and impactful station, attainable only through overcoming the ego and ritualistic knowledge.
Section Five: Purity and the Endurance of Zeal
Purity of Zeal: Liberation from Grief and Sorrow
Zeal, as explained in the discourse, is pure from grief (Asaf) and sorrow (Tarah) because the seeker, in this state, is intoxicated by the Divine and liberated from worldly concerns. This purity, which frees the seeker from worldly anxieties, indicates that zeal connects the heart with the Divine and detaches it from anything other than the Divine. The discourse illustrates this state with examples of believers who, because they have God, are not harmed by any sorrow. This state is like a sky in which the clouds of sorrow disperse, and only the light of the Divine shines through.
Endurance of Zeal: The Continuity of Divine Vision
Zeal is enduring through the continuous vision of the Divine, guiding the seeker to constant worship and closeness to the Divine. The discourse emphasizes that this endurance is dependent on the seekers ongoing perception of truth, and in this state, the seeker not only remains devoted to worship but is drawn with greater enthusiasm towards the Divine. This endurance is like a spring that continuously flows from the earth of truth, guiding the seeker to new levels of closeness to the Divine. In this state, with each act of remembrance and worship, the seeker experiences a new illumination of the Divine light.
The Danger of Instability
Despite its superiority and purity, zeal has not yet reached complete stability, and there exists a danger of stagnation. The discourse points out that zeal is still a "state" (Haal) and not yet a "station" (Maqaam). If the seeker does not attain guardianship, they may remain in zeal without reaching complete stability. This danger is like a shadow that falls upon the peak of zeal, urging the seeker to continue their efforts to attain guardianship. Only within guardianship can the seeker reach complete stability and permanence.
Summary of Section Five
Zeal, by being pure from grief and sorrow, liberates the seeker from worldly pain and, through its endurance, leads them to continuous divine vision. However, this stage has not yet reached complete stability, and there is a danger of stagnation. Only through entering guardianship does the seeker attain a permanent and established station.
Overall Conclusion
Zeal, in the stages of the spiritual journey, is the level that brings the seeker from the fluctuations of spiritual states to the stability of guardianship. This stage, with its characteristics of permanence compared to ecstasy and fleetingness compared to lightning, guides the seeker through the stages of affirmation, volition, and divine vision towards ultimate annihilation. Zeal is the essence of guardianship, leading the seeker to a divine and impactful station, where their hand is Gods and their will is aligned with the Divine will. Divine knowledge, sacred virtue, and affliction bring this stage to perfection, liberating the seeker from ego and ritualistic knowledge. The purity and endurance of zeal guide the heart away from worldly grief and towards the continuous vision of the Divine, but it is only within guardianship that complete stability is attained. This discourse serves as a light, illuminating the path of the seeker towards the peaks of knowledge and guardianship.
