of Nokounam (May his secret be sanctified) Session 550
Introduction: An Overview of the Station of the Nafs in Mystical Progression
The maqm (station) of the nafs, within the hierarchical stages of mystical progression (sulk irfn), represents a locus wherein the seeker confronts the manifestation of the nafs al-Ramn and experiences a composite state of comfort, separation, and astonishment. This station, subsequent to the stations of time (waqt), ecstasy (wajd), joy (surr), and secret (sirr), resembles a mirror reflecting the divine light, suspending the seeker in the liminal state between the sweetness of presence and the burning agony of separation.
The present lecture, grounded on the noble Quranic verse فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ (al-Arf 7:143) and its exegesis, elucidates this station and clarifies its position within the spiritual journey.
Part One: The Essence and Status of the Station of the Nafs
Definition of Nafs: The Manifestation of Nafs al-Ramn
In mystical terminology, the nafs is the manifestation of the nafs al-Ramnlike a divine breeze rejuvenating the seeker's spiritual vitality. This station, accompanied by a momentary relief (tar), emerges following the stations of time, ecstasy, joy, and secret, guiding the seeker at a particular moment (n) towards an experience that entwines proximity and separation.
The nafs is not merely the essence of vital breath; rather, it is the instant in which this vitality materialises as comfort, astonishment, and separation. Analogous to a mountaineer who inhales deeply after a strenuous ascent, the seeker, having endured distress and shock, attains comfort suffused with the pangs of separation.
Key Point: The nafs is the manifestation of nafs al-Ramn that positions the seeker in the intermediary realm between the sweetness of presence and the burning agony of separation.
This station is elucidated by reference to the exalted Quranic verse:
فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ
(al-Arf 7:143)
According to the : "And when he recovered consciousness, he said: Glory be to You! I repent to You, and I am the first of the believers." This verse portrays the state of Prophet Moses (peace be upon him) after his shock and recoverya quintessential example of the station of the nafs.
The Connection of the Nafs with the Story of Moses (Alayhis-Salm)
The Quranic narrative of Prophet Moses (peace be upon him), especially the verse:
فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا
(al-Arf 7:143)
translated by as: "And when his Lord appeared to the mountain, He made it crumble, and Moses fell unconscious."provides the framework to explicate the station of the nafs. Upon requesting to behold the Divine (أَرِنِي أَنْظُرْ إِلَيْكَ), Moses confronted the Divine manifestation upon the mountain, resulting in his shock.
The recovery (afqah) marks the moment of awakening, imbued with comfort (nafs) and astonishment (repentance). This instant is akin to the seeker finding themselves in the Divine presence after suffering anguish and incapacity, yet bearing the burning sting of separation and awe.
This narrative acts as a mirror reflecting the station of the nafs: the shock reveals the seeker's distress and impotence; the awakening, their relief and self-recovery; and the repentance, their astonishment and recognition of their own limitations. At this moment, the nafs is like a gentle breeze that soothes the seeker's soul after the tempest of anguish, though accompanied by the ache of separation.
Distinction Between Nafs and Nafs
Clarifying the station of the nafs necessitates discerning between two senses of the word nafs. The nafs as the essence of life and breath (whether Divine or human), and the nafs as the manifestation of this vitality at a particular instant (n).
The nafs al-Ramn is the Divine life whose breath is the Divine itself, manifesting in the seeker like light emanating from a divine spring. Conversely, the animalistic nafs is a life whose breath is the human self, unrelated to spiritual progress, akin to fire fed by its own fuel.
The seeker, by connecting to the nafs al-Ramn, attains Divine proximity, while the animalistic nafs leads to estrangement and alienation.
Key Point: The distinction between the nafs al-Ramn and the animalistic nafs serves as a pivotal guide in mystical progression, directing the seeker either towards the Divine or away from Him.
Characteristics of the Station of the Nafs
The station of the nafs is a unique moment (n) wherein the seeker attains a synthesis of comfort, joy, and separation. This station resembles a sea where waves of the sweetness of presence and the burning pain of separation coalesce.
After anguish and shock, the seeker arrives at ecstasy and joy, yet these states are suffused with separation and astonishment. The sweetness of presence is akin to honey sweetening the seeker's palate, whereas the burning of separation is like a fire consuming the heart. This duality is the defining feature of the station of the nafs, suspending the seeker in the liminal space between proximity and estrangement.
This station begins with anguish, exemplified by Moses shock due to the overwhelming Divine manifestation. Awakening is the moment the seeker regains consciousness, yet this return is accompanied by astonishment and repentance. It is comparable to a bird returning to its nest after a storm, its wings still dampened by wind and rain.
Summary of Part One
The station of the nafs is a locus where the seeker encounters the manifestation of the nafs al-Ramn in a compound state of comfort, separation, and astonishment. Situated after the stations of time, ecstasy, joy, and secret, it is characterized by anguish, shock, and awakening. The Quranic story of Moses (peace be upon him) serves as an archetype of this station, blending the sweetness of Divine manifestation with the sting of concealment.
The distinction between the nafs al-Ramn and the animalistic nafs provides guidance for the seeker towards either Divine proximity or estrangement. The attributes of this station suspend the seeker in the intermediary realm between closeness and separation, steering them toward perfection.
Part Two: Nafs al-Ramn and Divine Proximity
Nafs al-Ramn: The Divine Life Within the Seeker
The nafs al-Ramn is the Divine life manifesting in the seeker's every breath and exhalation, akin to a rivulet flowing from the spring of the Divine. If the seeker's breath is the Divine, every actionfrom eating and sleeping to worshipis transformed into qurbatan il Allh (nearness to God).
This station is explicated by the exalted verse:
إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
(al-Anm 6:162)
Translated by as: "Say: Indeed, my prayer, my rites, my life and my death are for Allah, Lord of the Worlds." This verse signifies the seeker's Divine proximity through connection with the nafs al-Ramn.
Conversely, if the breath belongs to the human nafs, the seeker's deeds result in estrangement, as if traversing a corridor that diverges from the intended destination. The faithful seeker, with each breath, manifests the nafs al-Ramn, whereas the animalistic human is bound by their own corporeal desires.
This distinction is analogous to the difference between light emanating from the sun and the shadow cast by a physical object.
Key Point: The nafs al-Ramn transforms the seeker's every act into worship and Divine proximity, whereas the animalistic nafs drags the individual into estrangement.
The Relationship of the Self with Distress and Relief
The Self manifests solely within the individual who has endured the distress and suffering inherent in the spiritual path, much like a precious gem emerging from within the heart of a stone. Distress, analogous to the shock of Moses (peace be upon him), serves as the essential prelude to awakening and relief. This relief resembles a breeze that follows a storm, yet it remains intertwined with the burning pain of separation. It is akin to the traveller who, having ascended a summit, takes a deep breath yet whose heart still burns with the absence of the beloved. Such distress acts as the fertile ground for either growth or darkness, contingent upon the travellers capacity to endure separation. Without pain and suffering, the relief of the Self cannot be attained, just as night without darkness would fail to herald the dawn. The seeker, through the endurance of distress, reaches awakening; however, this awakening is accompanied by bewilderment and repentance, much like Moses (peace be upon him), who, after his shock, returned to God in penitence.
The Composite Stations within the Self
The Self is a composite station encompassing the elements of time (a specific moment), ecstasy (passion and spiritual state), joy (inner felicity), and secret (inner mysteries). This composite is comparable to a colour emerging from the amalgamation of various lights. Having traversed preceding stations, the Self reveals a more complete manifestation of the Self of the Merciful, akin to a river nourished by multiple springs. This station accompanies distress, shock, awakening, and separationmuch like a traveller who, having crossed arduous mountain passes, arrives at a vast plain yet still faces a long journey ahead. This composition epitomises the gradual journey of spiritual progression. The traveller, passing through time, ecstasy, joy, and secret, attains the Self, which resembles a summit encompassing all prior vistas.
Summary of Section Two
The Self of the Merciful represents the divine life manifesting within the seeker, transforming every action into proximity to the Divine. This station is accompanied by distress and relief, like a gem born within a stone. The Self is a composite station comprising time, ecstasy, joy, and secret, guiding the seeker through the liminal state of proximity and separation towards perfection. The noble verse from Surah Al-Anm illustrates this proximity, and the distinction between the Self of the Merciful and the Animal Self serves as a guide for the seekers journey.
Section Three: The Degrees of the Self and Mystical Bewilderment
The Three Degrees of the Self
The Self possesses three degrees, analogous to the stations of time, like the branches of a tree extending towards the heavens. The first degree is the Self amid concealment, filled with suppression (of grief) and sorrow. This degree is comparable to a dark night during which the seeker fails to behold the beloved and is met with the burning pain of separation and bewilderment. It resembles Moses (peace be upon him), who, in his repentance and sorrow, refrains from demanding a vision. Within this degree, the seeker utters words of regret and sorrow or sighs deeply, like a bird trapped within the cage of separation. This suppression arises from the terror of concealment, akin to darkness that blinds the eye after intense light. Key point: The first degree of the Self is accompanied by concealment and suppression, plunging the seeker into sorrow and bewilderment.
Bewilderment and Darkness within the Self
Bewilderment results from the concealment of the beloved and the absence of vision, casting the seeker into darkness and dread, much like a mariner losing his way in a storm. This bewilderment is a station where the seeker confronts the burning pain of separation and his own incapacity; yet, if endured, it leads to growth. It mirrors Moses (peace be upon him), who after his shock, returned to the Truth in repentance. This darkness resembles a night in which stars hide, yet heralds the sunrise. Bewilderment acts as the motivating force of spiritual progress in this station, like the wind guiding the seekers ship toward the shore. By accepting darkness and sorrow, the seeker takes strides towards perfection.
Concealment and Manifestation within the Self
Concealment is the state wherein, following a moment of manifestation, the beloved veils Himself, like the sun hidden behind clouds. This veiling resembles intense light or absolute darkness that obstructs the seekers vision. At this moment, the Self is accompanied by the sweetness of manifestation and the burning of concealment, like a lover who, after union, is consumed by separation from the beloved. This duality resembles a wave oscillating between shore and sea. Concealment is beloved to the ardent, confronting the seeker with bewilderment and burning, like a light that both illuminates and blinds. This station calls the seeker to endurance and perseverance.
Summary of Section Three
The three degrees of the Self resemble the branches of a tree guiding the seeker towards the heavens. The first degree, marked by concealment and suppression, entails sorrow and bewilderment. Bewilderment serves as the engine of spiritual progress, directing the seeker from darkness towards light. Concealment and manifestation are two sides of the same coin in the station of the Self, leading the seeker through the liminal state of proximity and separation towards perfection.
Section Four: Critique and Response to Objections
Objection: Incomplete Explanation of the Verse
One of the raised objections concerns the insufficient explanation of the verse Then when he recovered consciousness (falamm afqa) in relation to the station of the Self. This objection arises because the main lecture mentioned the connection of the verse to awakening without detailed exposition. In response, it must be stated that the verse is correctly associated with the station of the Self, since Moses (peace be upon him) awakening following his shock represents a moment when relief (Self) is mingled with sorrow and bewilderment (repentance). The verse And when his Lord appeared to the mountain (Al-Arf: 143) indicates the ground for shock and awakening, which corresponds to the station of the Self. This explanation acts as a key unlocking the objections lock, elucidating the connection between the verse and the station of the Self.
Critique of the Commentator: Incomplete Explanation of the Self
The commentator introduced the Self as relief following distress but did not thoroughly explicate its composite nature involving time, ecstasy, joy, and secret. In reply, it should be noted that the commentator rightly identified the Self as the manifestation of relief; however, the lack of detailed explanation regarding the composition of the stations was due to a focus on awakening. The lecture has remedied this gap by emphasising the combination of time, ecstasy, joy, and secret, presenting the Self as a composite station. This elucidation is akin to completing a painting by adding details to form a complete image.
Summary of Section Four
The critique and responses reveal depth and precision in explicating the station of the Self. The noble verse from Surah Al-Arf is aptly linked to this station, and the commentators deficiency in elucidating the composite nature of the stations has been addressed through detailed supplementary explanations. This section functions as a mirror reflecting both the strengths and weaknesses of the exposition, paving the way for a more precise understanding of the station of the Self.
Overall Conclusion
The station of the Self, within the hierarchy of the mystical path, represents a locus wherein the seeker encounters the manifestation of the Self of the Merciful and a composite state of relief, separation, and bewilderment. This station follows the stages of time, ecstasy, joy, and secret, and is characterised by distress, shock, and awakening. The Quranic narrative of Moses (peace be upon him) provides the archetype for this station, accompanied by the sweetness of manifestation and the burning of concealment. The Self of the Merciful transforms the seekers breath into divine proximity, while the animalistic self leads him into estrangement. The three degrees of the Self, bewilderment, and concealment guide the seeker through the liminal state of proximity and separation towards perfection. The critiques and objections raised have been answered through Quranic interpretations and precise analyses. This study serves as a beacon illuminating the path of spiritual progress and guiding the seeker towards ultimate truth. Supervised by: Sadegh Khademi
