Excerpt from the Lectures of Nokounam Session 561
The station of Gharq (immersion) constitutes one of the exalted stations in the spiritual journey as delineated in the revered treatise Manzil al-Sirn by Khwja Abdullh Ansr. This station guides the seeker towards the boundless ocean of Divine Unity. Positioned within the third rank of the chapter on Wilyah (spiritual authority), it manifests the immersion of the divine evidences within the station of conjunction, whereby the seeker becomes immersed in the primordial divine lights and is thereby liberated from worldly ambition and carnal attachments. In lecture number 561, Nokounam , relying upon this station, portrays immersion not merely as a rank for attaining collective witnessing but as a pathway for the purification of the self, the dispelling of baseness, and the connection to the eternal lights. The text herein reflects as a crystal-clear mirror the travellers journey from multiplicity of creation towards Divine Unity, wherein the heart, vast as the ocean, remains shielded from all impure carnal defilements.
Gharq (immersion) occupies a sublime station in the discourse of Wilyah, recognised as the most consummate and arduous path of mystical wayfaring. This station summons the seeker to submerge into the ocean of Divine Unity, where the divine evidences become manifest in the station of conjunction, and the seeker attains an inward unity beyond the multiplicity of creation. Nokounam categorises Gharq into three degrees: firstly, the knowledge of the state, wherein the seekers witnessing is intermittent; secondly, continuous witnessing, where complete unity is yet unachieved; and thirdly, the immersion of evidences in the station of conjunction, where the seeker becomes submerged in the primordial divine lights and is emancipated from worldly aspiration. This third degree is akin to a summit reached after traversing the tumultuous waves of multiplicity, arriving at the serenity of unity.
: You did not kill them, but God killed them; and when you cast [a stone], you did not cast it, but God cast it, so as to test the believers by a good test from Himself. Verily, God is Hearing, Knowing.
This verse points towards the station of nearness in religious duties wherein the actions of the seeker are attributed to Divine Action, an indication of immersion in unity and liberation from egoism.
The degrees of immersion trace the seekers evolutionary journey from unstable knowledge to perfect unity. In the first degree, knowledge of the state, the seeker attains intermittent witnessing, like a traveller who at times glimpses moonlight and at other times is enveloped in darkness. In the second degree, continuous witnessing, the seeker reaches a steadfast light of witnessing but remains hindered by multiplicities from full unity. In the third degree, immersion in the station of conjunction, the seeker, like a diver in an infinite ocean, is submerged in the primordial divine lights and freed from all worldly attachments. This highest degree represents the pinnacle of the spiritual path, leading the seeker to subsistence after annihilation (fanaa).
The immersion of evidences in the station of conjunction denotes the seekers drowning in the manifestations of the Divine Names and Attributes, unified in oneness. At this station, the seeker enveloped by primordial divine lights, opens the eye of insight to eternal lights. This opening is the fruit of dispelling baseness and liberation from worldly ambition. Nokounam emphasises that the seeker at this station becomes free not only from sin but also from reasonable worldly desires such as attachment to wealth, offspring, or domicile. This liberation, akin to a bird escaping the cage of the self, empowers the seeker to soar in the firmament of Divine Unity.
Gharq (immersion) is a station leading the seeker into the ocean of Divine Unity, manifesting in three degrees: knowledge of the state, continuous witnessing, and immersion in the station of conjunction. The third and supreme degree immerses the seeker in primordial divine lights and liberates them from worldly ambition. The Quranic verses, emphasising the attribution of the seekers acts to Divine Action, elucidate this station as a path towards unity and subsistence beyond annihilation. This section serves as a portal towards the ocean of gnosis, preparing the ground for a profound understanding of subsequent degrees.
The seeker in the station of immersion is emancipated from selfishness, the root of all worldly attachments. Nokounam underscores that human nature is inherently selfish, with even reasonable desires such as home or family aimed at self-preservation. However, through the annihilation of the self, the seeker loses hold of the self and has nothing left to cling to. This liberation, like a ship freeing itself from its anchor, directs the seeker towards the boundless ocean of the Truth. At this station, the seeker is freed not only from sin but also from attachment to wealth, offspring, or even reasonable worldly aspiration.
At the station of immersion, the seeker connects to the divine imagination and is freed from worldly fancies and malice towards others. Nokounam elucidates this liberation by reference to the conduct of Imam Ali (peace be upon him) with Ibn Muljam. As the seal of spiritual authority, Imam Ali (peace be upon him) demonstrated that in the station of collective witnessing no malice remains towards any individual. This liberation is the fruit of contentment with Divine decrees, which frees the seeker from personal animosity. The seeker, at this station, becomes like a crystal-clear mirror, reflecting only the Truth, devoid of any rancour in the heart.
: And do not consider those who are killed in the cause of God as dead; rather they are alive and are provided for by their Lord.
This verse alludes to the divine life of the saints, who at the station of immersion, through contentment with Divine judgments, are liberated from malice and rancour.
The Walis (Friends of God) channel their resentment towards negative attributes such as disbelief or wickedness, rather than towards the essential selves of individuals. Nekounam emphasises that the human essence, owing to its inherent potential for transformation, cannot be the object of resentment. For instance, a disbeliever who attains Islam by uttering L ilha ill Allh ceases to be a subject of resentment. This crucial distinction restrains the spiritual seeker from passing judgment essential selves of others and instead guides them towards compassion and mercy for all creation. Such a perspective acts like a refreshing breeze that clears the dust of rancour from the heart, leading the seeker to purity and sincerity.
From a mystical viewpoint, impurity pertains to attributes such as disbelief or death, rather than to the essential human nature. Nekounam , when discussing the impurity related to a deceased person or a disbeliever, insists that such impurity concerns transient attributes that are annulled through the transformation of the essence, for example by repentance or ritual purification. The human essence, as a divine creation, inherently possesses the capacity to ascend towards perfection and cannot be intrinsically impure. This elucidation serves as a key opening the doors to knowledge of the innate capacities within the human self.
The heart of the seeker, in the station of immersion (gharaq), is likened to an ocean immune to negative influences. Unlike limited hearts, which are sullied by even the slightest impurity, the heart of the seeker, by virtue of its vastness and connection to the Divine Truth, remains pure from all egotistical defilements. Nekounam , drawing an analogy between a pool and an ocean, emphasises that the seekers heart is akin to a boundless sea, impervious to carnal impurities, wherein anything entering is dissolved within its limpid depths.
In the station of immersion, the seeker, having freed themselves from selfishness, resentment, and worldly attachments, connects their oceanic heart to the Imagery of the Divine Truth. Negative attributes, rather than essences, are the focus of the resentment of the Walis, and impurity is confined to transient attributes. The conduct of Imam Ali (peace be upon him) towards Ibn Muljam exemplifies this station, demonstrating compassion and acceptance of Divine decrees. This section, like a precious gem within its shell, portrays the qualities of the seeker illuminated by Divine unity.
In the station of total absorption (istighrq), the seeker attains the opening of insight by repelling baseness and freeing themselves from worldly aspirations. Nekounam stresses that this victory results from renouncing baseness, enabling the eye of the heart to behold the primordial lights. This illumination, like the sunrise after a dark night, empowers the seeker to witness the manifestations of the Divine Names and Attributes. At this station, the seeker no longer concerns themselves with particular attributes such as miraculous traversal or apparent perfections but is immersed wholly in Divine unity.
The seeker, at the station of subsistence following annihilation, is enlivened by the Divine life and beholds the primordial lights with the illumination of the Truth. Nekounam affirms that this life is not material but Divine, elevating the seeker to a degree wherein their attributes become attributes of the Truth. This station is likened to a river that, after traversing a tortuous path, joins the boundless ocean and is absorbed therein.
Everything is perishing except His Face. His is the judgement, and to Him you shall be returned.
(Al-Qasas: 88): Everything except His countenance is perishable. His is the command and to Him you will be returned.
This verse indicates the annihilation of all except the Divine Face, to which the seeker is connected at the station of subsistence.
Um (obscurity), meaning the intrinsic hiddenness of the Divine Essence, at the station of immersion denotes an absence of knowledge owing to excessive proximity. Nekounam explains that the seeker, in early stages, cannot witness the Truth due to distance, yet paradoxically, at the station of proximity, because of the intensity of Divine manifestation, the essence of the Truth remains incomprehensible. This lack of knowledge resembles standing before the sun whose brightness prevents the eyes from perceiving it directly.
Divine inspirations, or Wrdt Qalbiyya, are inspirations bestowed without intermediary material causes, shielding the seeker from surprise and ignorance. Nekounam asserts that those endowed with such inspirations are forewarned of events and never find themselves in abnormal states. This awareness functions as a lantern illuminating the path of spiritual journey amid the darkness of worldly vicissitudes. The recipients of inspirations are divided into two categories: those without discernment, unable to manage the inspirations, and those with discernment who utilise these inspirations insightfully for guidance.
The station of subsistence after annihilation guides the seeker to Divine life and the vision of primordial lights. The opening of insight results from the repulsion of baseness, and um signifies excessive proximity to the Divine Essence. Divine inspirations protect the seeker from surprise and, when coupled with discernment, direct them towards perfection. This section, like a jewel in the ocean of knowledge, brings the seeker closer to inner unity and connection with the Truth.
In the present age, the abundance of occupations and worldly concerns constitutes a primary obstacle to spiritual progression and focus upon the Truth. Nekounam stresses that this multiplicity unsettles the mind and impedes the seeker from worship and connection with God. The Walis overcome this obstacle through mental and spiritual seclusion, their minds clear like a serene sky devoid of scattered clouds of distraction.
Forbidden sustenance (luqmah arm) constitutes a principal impediment in the contemporary spiritual path, impacting the heart for up to forty days. Nekounam emphasises that such sustenance obstructs the reception of Divine grace and deprives the heart of purity. The seeker must, therefore, avoid forbidden sustenance, maintaining the hearts clarity like a spring uncontaminated by any defilement.
At the station of subsistence, the seeker is liberated from doubts and uncertainties in worship, their mind freed from multiplicity. Nekounam explains that doubts arise from mental confusion and preoccupation with worldly matters, yet the seeker, anchored in Divine unity at this station, is safeguarded from such uncertainties. This liberation resembles the calmness of the sea after a storm, rendering the seekers worship lucid and unwavering.
Hastening through worship due to worldly engagements indicates heedlessness. Nekounam , citing a tradition, underscores that the angels laugh at one who hastens prayer for the sake of work, for only God can facilitate human endeavour. This prioritisation acts as a compass guiding the seeker on the path of the Truth.
And seek help through patience and prayer; and indeed, it is difficult except for the humble.
(Al-Baqarah: 45): And seek aid through patience and prayer, and indeed it is a heavy burden except for those who are humble.
This verse underscores the significance of prayer and patience in overcoming worldly anxieties.
The multiplicity of occupations, forbidden sustenance, and hastiness in worship represent principal obstacles in contemporary spiritual progress. The seeker, through mental seclusion, avoidance of forbidden sustenance, and prioritisation of worship, overcomes these barriers. The Quranic injunctions emphasising patience and prayer illuminate this path. This section serves as a cautionary beacon guiding the seeker towards the hearts purity and focus on the Divine Truth.
The station of immersion is a lofty rank within the mystical path that guides the seeker towards the boundless ocean of Divine unity. This station, comprising the threefold stages of awareness of states, continual witnessing, and absorption in the station of union, depicts the seekers progressive journey. At the third stage, the seeker attains the opening of insight and liberation from worldly ambitions, connecting to primordial lights, and their oceanic heart remains impervious to all carnal impurities. The Walis, freed from selfishness, resentment, and attachments, reach the station of subsistence after annihilation, where their actions manifest the Divine Decree. Contemporary challenges such as the multiplicity of occupations and forbidden sustenance are surmountable through mental seclusion and prioritisation of worship. The teachings of Nekounam , with their profound elucidation of this station, chart a clear course for scholars and seekers alike. This treatise, like a jewel within the ocean of knowledge, endeavours to present these concepts in an erudite and exalted manner for a specialised audience.
Supervised by: Sadegh Khademi
