the Lectures of Nekounam, may his sanctity be venerated (Session 537)

Introduction

Within the series of the spiritual stations of the wayfarers (manzil al-sirn), Bab al-Waqt represents a pivotal stage wherein the seeker, at a distinct and significant moment, experiences the manifestation of divine guardianship (wilyah aqq) in the form of diq ecstasy (wajd diq). This rank, belonging to the degrees of guardianship, ushers the wayfarer into the divine vision of lordship (shuhd rubb), a realm where the heart is completely emptied of selfhood (nafsyah), carnal desire (shawq), and multiplicity, allowing solely the Light of Truth to illuminate. Unlike spurious ecstasy which accompanies sensual dance and musical intoxication, the wajd diq unfolds within the solitude of servitude and divine proximity, manifesting in three appearances: hopeful (raj), fearful (khawf), and loving (ubb).

إِذَا مَرُّوا بِاللَّغْوِ مَرُّوا کِرَامًا
Surah Al-Furqan, Ayah 72
And when they pass by idle talk, they pass by with dignity. (s translation)

This verse underscores the nobility of the seeker in abstaining from frivolity and self-centeredness.

Section One: The Concept and Station of Bab al-Waqt

Definition of Bab al-Waqt

Bab al-Waqt signifies the divine guardianship manifestation of the Truth near the seeker, appearing at a precise moment as wajd diq:
وَهُوَ فِی هَذَا الْبَابِ ظُهُورٌ وِلَائِیٌّ لِلْحَقِّ عِنْدَ السَّالِکِ.
This moment resembles a sacred breeze wafting within the heart of the seeker, guiding him from the multiplicity of the earthly realm (nast) toward the unity of the divine realm (lht). The wajd diq, devoid of selfhood and desire, leads the wayfarer to behold the grace, grandeur, or love of the Truth.

The Position of Bab al-Waqt in Mystical Progression

Within the hierarchical stations of guardianship, Bab al-Waqt is the stage where, after traversing various spiritual states, the seeker arrives at the threshold of divine lordship vision. This station functions as a gate that guides the wayfarer from the flux of the egoistic and carnal to the stable ranks of divine guardianship. The sincere ecstasy that appears here, contrary to false ecstasy, actualises within the solitude of worship and nearness to God, liberating the seeker from multiplicity and selfhood.

The Degrees of Bab al-Waqt

Bab al-Waqt encompasses three comprehensive degrees: the inception (bidyat), the intermediate (tawassut), and the culmination (nihyat). Each degree subdivides into three sections, amounting to nine stations in total. The first degree (bidyat), elaborated in this lecture, pertains to sincere ecstasy manifesting in three appearances: hopeful, fearful, and loving. The second degree (tawassut) consolidates ecstasy within the spiritual journey, and the third degree (nihyat) represents the perfection of ecstasy at the rank of divine encounter. These degrees resemble the rungs of a ladder ascending the seeker towards the summit of guardianship.

Section Two: Sincere Ecstasy and the Critique of False Ecstasy

Definition of Sincere Ecstasy

Sincere ecstasy (wajd diq) is a state wherein the seeker, emptied of selfhood, desire, and multiplicity, perceives the Truth in a divine lordly manifestation:
وَجْدٌ صَادِقٌ لَا یَحْتَوِی عَلَى نَفْسِیَّةٍ وَلَا غَیْرِیَّةٍ.
This ecstasy resembles a pure spring emerging from the heart of servitude, transporting the wayfarer to the vision of divine grace, grandeur, or love. Contrary to carnal ecstasy, which involves desire and multiplicity, sincere ecstasy materialises in solitude and worship.

Critique of False Ecstasy and Mystical Deviations

False ecstasy, often accompanied by dance, music, and egocentrism, is a deviation falsely propagated under the name of mysticism:
هَذَا الْوَجْدُ شَهْوَانِیٌّ وَشَیْطَانِیٌّ، لَا عِرْفَانِیٌّ.
This ecstasy is akin to a pernicious weed sprouting within the garden of mysticism, obscuring its truth from view. The infallible saints, such as Imam Sajjad (a.s.) and Musa ibn Jafar (a.s.), experienced sincere ecstasy in the solitude of worship and prostration, rather than in egocentric assemblies accompanied by musicians and dancers. Such gatherings are nothing but cabarets masquerading as mystical forums, devoid of authentic mystical essence.

The Distinction between Ecstasy and Desire

Sincere ecstasy is a divine and spiritual phenomenon, whereas desire is animalistic and material:
الْوَجْدُ حَقِیقَةٌ رَبُّوبِیَّةٌ، وَالشَّهْوَةُ پِیرَایَةٌ مَادِّیَّةٌ.
Ecstasy resembles a light emanating from the Divine Throne upon the heart of the seeker, while desire is but a shadow cast from the earthly realm upon the heart. The infallible saints encountered ecstasy on the prayer mat and in solitude, never within lustful assemblies misnamed as mystical congregations.

Section Three: The Triadic Manifestations of Sincere Ecstasy

The Hopeful Manifestation: Pure Hope

In the hopeful manifestation, the seeker beholds the divine grace and favour through a pure hope: جَذَبَهُ صَفَاءُ رَجَاءٍ. This hope is devoid of any selfish motives or ulterior ends, directed solely towards the divine encounter, rather than paradise or material gain: رَجَاءٌ صَافٍ مِنْ أَکْدَارِ الْأَغْرَاضِ وَالْأَعْوَاضِ. Pure hope functions as a mirror reflecting only the Light of Truth, cleansed from all veils of the ego. Misinterpretation reduces hope to indifference or heedlessness, whereas hope and fear are two complementary vessels that complete one another.

Manifestation of Fear: The Sincere Fear

Manifestation of Love: The Sincere Passion

Section Four: The Role of the Guide and the Criterion of Mysticism

Section Five: Related Verses and Traditions

Conclusion