Chapter on Occultation: Stages of Detachment and the Attainment of Divine Realities

the Lectures of Nekounam, may his sanctity be preserved (Session 563)

Introduction: Occultation as the Station of Attaining Divine Unity

Within the domain of Islamic mysticism, occultation (ghaybah) constitutes a pivotal station whereby the spiritual wayfarer is emancipated from the veils of selfhood and otherness, thereby attaining unity with the Divine Truth. This exalted rank, as elucidated in the 563rd session of Nekounams lectures on the venerable text Manzil al-S'irn, represents not only the zenith of mystical progression but also the consummation of the spiritual wayfarer's trials and ardours en route to apprehending the Divine Realities. Occultation is akin to a portal that guides the seeker from the darkness of egocentric attachments towards the luminous unveiling of Divine witnessing, such that the soul appears submerged within the boundless ocean of the Truth, perceiving nothing but It alone. This treatise, through the synthesis of the principal lecture and detailed analyses, explicates the hierarchical stages of occultation, its correlation with the station of wilyah (Divine guardianship), and its instrumental role in detachment from the other and arrival at the Divine Realities.

Section One: The Concept of Occultation and Its Stages in Mystical Wayfaring

Explication of the Concept of Occultation

In Islamic mysticism, occultation denotes the spiritual obliteration of the seeker before the Divine Essence and the absence from all that is other than Him. This station, which the discussed lecture categorises into three stages, liberates the seeker from carnal desires and obstacles on the path, culminating in unity with the Divine Will. As the original text articulates:

اَلْغَيْبَةُ الَّتِي يُشَارُ بِهَا فِي هَذَا الْبَابِ عَلَى ثَلَاثِ دَرَجَاتٍ

These stages delineate the gradual process of the seekers severance from the other and the attainment of Divine witnessing. Occultation serves as a mirror reflecting nothing but the Beauty of the Truth, whereby the seeker is emancipated from selfhood and carnal attachments. This rank epitomises the culmination of wilyah and submission, wherein the actions of the wali (saint or spiritual guardian) are exclusively governed by the Divine Will. Key Point: Occultation is the station of unity with the Divine, wherein the seeker is freed from the veils of selfhood and otherness, arriving at submission within the station of wilyah.

The Relationship between Occultation and the Station of Wilyah

As the zenith of the station of wilyah, occultation elevates the seeker to a state where nothing but the Truth remains within their being. In this rank, the seeker is annihilated in selfhood and their actions are solely aligned with Divine Will. As stated in the original source:

The chapter of occultation is indeed the ultimate chapter of wilyah, which is submission. It is the actions of the wali.

Submission here denotes complete establishment within the station of wilyah, whereby the seekers being resembles a polished mirror reflecting exclusively the Divine Light. At this station, the seeker is liberated from all attachment to the other, even the self, thereby attaining unity with the Truth.

Section Two: The Stages of Occultation along the Path

First Stage: The Occultation of the Disciple in Sincere Intention

The initial stage of occultation, termed the occultation of the disciple within sincere intention, calls the seeker towards purity of intention and liberation from carnal attachments. At this juncture, the seeker prepares for advancement to higher stages through abandonment of desires and comprehension of obstacles. The original text describes this stage as follows:

اَلدَّرَجَةُ الْأُولَى غَيْبَةُ الْمُرِيدِ فِي مُخْلِصِ الْقَصْدِ عَنْ أَيْدِي الْعَلَائِقِ، وَ دَرْكِ الْعَوَائِقِ، لَا الْتِمَاسِ الْحَقَائِقِ

Sincere intentionpurifying the motive from any attachment to the otherreleases the seeker from the fetters of carnal desires such as affection for offspring, self, or wealth. This purity functions as a key that unlocks the chains of attachment, guiding the seeker toward complete detachment. Although the seeker has not yet implored for the realities, they establish a firm foundation for spiritual progression through the comprehension of obstacles and detachment from desires.

Purity and Sincerity in the Chapter of Occultation

Sincerity at this station signifies total emancipation from the other. The original text emphasises:

Purity of sincerity is precisely liberation from the other... sincerity is emancipation and emancipation from the other is the chapter of occultation.

Sincerity, like a crystalline stream, purifies the seekers heart from the defilements of carnal attachments and directs them towards unity with the Truth. This purity surpasses mere pure intention, entailing the complete effacement of all that is other than God, including the seekers own self. Key Point: Sincerity in occultation is the liberation from all attachment to the other, even the self, guiding the seeker towards unity with the Divine.

Second Stage: Purity from Perceiving Obstacles

The second stage of occultation frees the seeker from the perception of obstacles. At this level, no impedimentwhether conceivable or otherwisehalts the seekers progression. The original text characterises this stage thus:

The second stage is purity from the perception of obstacles, perceiving no obstacles whatsoever.

Here, the seeker is likened to a bird freed from the cage of impediments, advancing resolutely and rightly towards the Divine objective. This purity transcends trust (tawakkul) and submission (taslm), for in trust and submission the seeker still perceives obstacles and entrusts them to God, whereas in occultation the obstacles are entirely unseen. This station resembles an infinite ocean in which the seeker is immersed and no barrier obstructs their path.

Distinction between Occultation and Trust or Submission

Occultation represents a rank superior to trust and submission. In trust, the seeker perceives obstacles yet hopes in God; in occultation, obstacles become meaningless. The original text expresses this distinction:

The capacity of occultation surpasses the capacity of trust, surpasses the capacity of submission.

This distinction is akin to a light dispelling the darkness of doubt and obstacle-perception, guiding the seeker towards complete unity with the Divine Will. At this station, obstacles not only fail to impede but themselves become the very path to attaining the Truth. Key Point: Occultation transcends trust and submission by freeing the seeker from perceiving obstacles, leading to unity with the Divine.

Third Stage: Attainment of Divine Realities

The third stage of occultation is the direct attainment and comprehension of the Divine Names and Attributes. At this level, the seeker has reached the station of unity, perceiving nothing but the Truth. The original text portrays this rank as follows:

The perception of realities arrives at the capacity of unity, hence the chapter of wilyah is the chapter concluding all hardship and ardour.

At this stage, the seeker shines like a star within the sky of unity, beholding the illumination of the Divine Names and Attributes. They draw near to the Merciful and Compassionate, come to know the Omnipotent and Irresistible, and witness Divine manifestations everywhere. This station marks the consummation of the spiritual journey, culminating in perfection and union with the Truth. Key Point: The attainment of Divine realities in the station of occultation grants the seeker direct witnessing of the Divine Names and Attributes, bringing to an end the trials of the spiritual path.

Section Three: Disconnection from the Other and the Annihilation of Selfhood
Freedom from Carnal Attachments

Disconnection from the Other constitutes the very essence of occultation. The spiritual wayfarer, at this stage, liberates himself from all forms of attachment to the otherbe it progeny, wealth, or even the self. The primary text poetically delineates this concept as follows:

Within the vessel of occultation, which is liberation from the other
You yourself arise from the veil of selfhood, O Hafez.

This couplet, akin to a brilliant beacon, emphatically underscores the necessity of lifting the veil of selfhood. The wayfarer, like a bird emancipated from the cage of attachments, must obliterate the ego to attain the unmediated vision of the Divine Truth. This disconnection renders the heart of the wayfarer a pristine and polished mirror, reflecting nothing but the splendour of the Divine.

The Exemplars of Jacob and Joseph

The discourse elucidates this detachment beautifully by invoking the example of the venerable Prophet Jacob (peace be upon him):

As was articulated in the personage of Jacob, his love for Joseph was not for Joseph himself, but for the mission, for the continuation of prophethood, and for the perpetuation of the Truth.

Jacobs affection for Joseph was not born of personal, carnal attachment; rather, it was directed by divine will and the continuation of the prophetic mission. This exemplar, shining like a radiant jewel, epitomises divine love wherein even paternal affection is subordinated to the path of the Truth.

Self-Sacrifice of the Saints and Liberation from the Ego

The Divine saints, exemplified by Lady Fatimah al-Zahra (peace be upon her), display the highest model of ego-detachment through altruism and prioritisation of others above themselves. The Holy Quran attests to this virtue:

وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (Translation by Fooladvand): And they prefer others over themselves, even though they themselves are in need.

This verse, like a divine illumination, accentuates altruism as a hallmark of the annihilation of the ego. The saints, through this selfless conduct, arrive at the station of occultation, thereby dissolving selfhood such that their being flows like a pure stream solely in accordance with the Divine Will.

Key Insight: The altruism of the saints signifies liberation from the ego and the attainment of occultation, transforming the heart into a vessel for the direct vision of the Divine Reality.

Section Four: The Beloved and the Abode in the Station of Occultation
Unity of Love and Hatred Directed Toward the Divine

At the station of occultation, the wayfarer's love and hatred are exclusively for God. This unity elevates him to a state where hardship (the abode) and the beloved (the hearts sanctuary) are indistinguishable. The original text articulates this profound notion thus:

Love is for God and hatred is for God
The abode and the beloveds chamber are no different.

This unity acts as a bridge, carrying the wayfarer beyond the dichotomy of good and evil towards divine oneness. Within this station, adversity and ease become the two faces of the same coin, equal in the presence of Divine Will.

The Integration of the Abode and Beloved in the Saints

The Divine saints, such as the Prophet Muhammad (peace be upon him and his family) and Lady Fatimah al-Zahra (peace be upon her), encompass both the abode and the beloved within themselves. The foundational text articulates this truth thus:

And the saints of God housed both the abode and the beloved within their dwellings.

This integration, like a precious gem, signifies the perfection of the station of occultation that elevates the saints beyond the prophets of old. They are akin to gardeners who nurture both thorns and roses within their gardens, accepting good and evil in accordance with the Divine Will.

Key Insight: The saints simultaneous possession of both abode and beloved exemplifies the completeness of occultation, harmonising good and evil in accordance with Divine Providence.

Section Five: The Role of Repentance and Silence in the Path of Occultation
Repentance: The Key to Removing Obstacles

Repentance acts as a healing remedy, removing both internal and external hindrances from the spiritual journey. The foundational text expresses this verity:

Let one commence with repentance
The best remedy is repentance.

Repentance cleanses the wayfarers heart from carnal impurities, guiding him towards purity and unity with the Divine. This act, like a pure stream, washes away obstacles and paves the way to the attainment of divine realities.

Silence: Inner Stillness and Concentration on the Divine

Silence, or inner quietude, is a prominent attribute of the wayfarer in the station of occultation. The original text portrays this trait as follows:

The wayfarer possesses silence, possesses quietude.

This silence extends beyond mere verbal abstinence, encompassing detachment from all forms of preoccupation with the other. The wayfarer, in this station, resembles a tranquil lake reflecting solely the Divine Presence, free from all extraneous disturbances.

Key Insight: Silence and repentance constitute the two wings of the wayfarer in the station of occultation, liberating him from impediments and guiding him towards unity with the Divine.

Summary: Occultation as the Abode of Spiritual Perfection

The chapter on occultation, as one of the exalted stations of mystical wayfaring, liberates the seeker from carnal attachments and both outward and inward impediments, uniting him with the Divine Essence. This station, defined in three ranksoccultation of the disciple, purification from obstacles, and the attainment of divine realitiesdirects the seeker toward compliance with the station of guardianship. The Divine saints, including the Prophet Muhammad (peace be upon him and his family) and Lady Fatimah al-Zahra (peace be upon her), serve as sublime exemplars of this detachment and unity, accepting both hardship and belovedness in conformity with Divine Will. Repentance and silence, as twin wings, assist the seeker in cleansing the heart from impurities and reaching direct vision of the Divine Names and Attributes. This treatise, through precise and detailed exposition, provides a systematic framework for understanding the station of occultation and its role in the mystical path.

Supervised by Sadegh Khademi