The mystical journey is a voyage from the outward aspects of existence toward the inward core of truth, where the seeker, akin to a light-winged bird, is liberated from the cage of multiplicity and attains the unity of the Divine Essence. The present discourse, derived from session 574 of *Manazel al-Sa'irin*, addresses the stage of *Mushahada Ma'ayina* (Direct Vision), a lofty degree in the mystical journey. In this stage, where the seeker beholds the truth directly, the bonds of evidence are severed, the Divine attributes of sanctity are concealed from the seeker, and the language of allusions falls silent.
Direct Vision (*Mushahada Ma'ayina*), akin to a well-polished mirror, reveals the Divine truth to the seeker without any veil. This stage, positioned at the second level of mystical experience, brings the seeker into direct perception of the truth, where the cords of evidence (*Habal al-Shawahid*) are severed, the Divine attributes of sanctity are concealed, and the language of allusions, like a bird without sound, falls silent. In contrast to intellectual knowledge (*Ma'rifa*), which is accompanied by disconnection and separation, direct vision is free from these limitations. In this stage, the seeker is characterized by constancy in attributes and states, akin to a star that shines perpetually in the sky of unity, without dimming or setting.
Intellectual knowledge (*Ma'rifa*), like a bridge, guides the seeker toward the truth, yet this bridge is unstable due to the existence of distance and separation. While knowledge opens a window to truth, it itself remains a veil that prevents the seeker from achieving complete proximity. In contrast, *Mushahada Ma'ayina* is akin to reaching the shore of unity, where the seeker is liberated from all forms of distance and separation. This stage, due to its stability and permanence, transcends intellectual knowledge and leads the seeker to a constant union with the Divine. The Qur'an, in alluding to the limitations of knowledge in comparison to direct vision, states:
"And what will make you know what *Illyun* is?" (Al-Mutaffifin: 19)
: "And what do you know of what *Illyun* is?"
This verse emphasizes the inability of knowledge to comprehend the transcendental truth, which can only be directly witnessed in the stage of *Ma'ayina*.
The evidences (*Shawahid*) are like cords that pull the seeker towards the desired goal, much like a treasure hunter in the darkness, guiding them towards the objective. These cords, compared to the divine flashes and signs, are considered tokens of divine grace that confirm the correctness of the spiritual path. However, in the stage of *Mushahada Ma'ayina*, these cords are severed because the seeker has reached the ultimate proximity and no longer requires intermediary signs. Direct vision is the vessel of proximity, wherein the concept of distance is obliterated, and the seeker, like a fish in the ocean of unity, becomes one with the Divine.
The divine flashes (*Bawarq*) and signs (*Lawa'ih*), like sparks of light from the Presence of Divine Being, shine upon the heart of the seeker, guiding them and affirming the correctness of their path. These signs, unlike the states of the soul or the devil, are divine and originate from the light of truth. When the seeker witnesses these illuminations, they are like a weary traveler who, upon seeing a sign of the destination, gains renewed strength to continue their journey. However, in the stage of direct vision, these signs are no longer necessary, as the seeker has reached the goal.
Direct Vision (*Mushahada Ma'ayina*) is the stage where the seeker directly witnesses the truth, freeing them from the limitations of intellectual knowledge, such as disconnection and separation. The severing of the cords of evidence signifies the attainment of complete proximity, where divine flashes, though guiding, are no longer needed. This stage, with its stability and permanence, leads the seeker to a constant union with the Divine and establishes a foundation for a deeper understanding of the embodiment of divine attributes.
In the stage of *Mushahada Ma'ayina*, the seeker becomes adorned with the Divine attributes, much as a royal garment is donned. This embodiment goes beyond the mere adoption of divine qualities; whereas the adoption (*Takhalluq*) refers to aligning with the Divine attributes, embodiment (*Talbis*) refers to the actual manifestation of these attributes within the seeker's being. Attributes such as strength, zeal, gentleness, mercy, majesty, and sovereignty manifest within the seeker, so that they appear, in the realm of corporeality, as reflections of the Divine. Just as a mirror reflects the light of the sun, the seeker manifests the divine attributes within themselves, yet they remain firmly rooted in servitude.
The Divine attributes (*Naw'at al-Quds*) refer to qualities such as unity (*Ahadiyya*), transcendence (*Subhuhiyya*), and sanctity (*Quddus*), which signify the purity and transcendence of the Divine Essence from multiplicity and division. However, an error occurs when interpreting these Divine attributes purely as negative qualities. For instance, the attribute of peace (*Salam*), which appears in prayers and Qur'anic verses such as "Peace is from You, peace is to You," cannot be merely understood as a negative attribute. This highlights the necessity of careful interpretation of the Divine attributes, for the sacred titles not only negate multiplicity but also bestow upon the seeker the purification of the soul and the vision of truth.
The key insight lies in the idea that donning the holy attributes in the vision of mystical witnessing is the actualization of divine qualities within the being of the seeker. These attributes represent divine garments that are symbols of survival after the annihilation of worldly qualities, serving as reminders of maintaining servitude before the Almighty.
Divine garments are bestowed upon the seeker after the annihilation of created attributes and are granted in the station of their continued existence. These garments, embellished with the divine signature, indicate the exclusive relationship between the seeker and the Divine, much like how a sovereign bestows garments upon their closest attendants.
In receiving these garments, the seeker attains the worship of the Divine, but they must remain aware that these qualities are borrowed and not intrinsic. Like a guest in the divine court, the seeker must maintain the etiquette of servitude and refrain from claiming ownership of these garments.
The danger of shath, akin to a dark shadow, threatens the seeker in the station of mystical witnessing. If the seeker were to assume that divine attributes are innate to their being and forget their servitude, they would fall into the trap of shath, and their perfection would devolve into imperfection. Servitude is intrinsic to the seeker, while the divine attributes are acquired and not inherent. The seeker must, like a humble servant, always keep the right of the truth in their heart and understand that all perfection comes from the Divine. This awareness saves them from arrogance and decline.
Donning the holy attributes signifies the continuance of the seeker after their annihilation, but this donning must be accompanied by maintaining servitude. The divine garments granted in the station of mystical witnessing guide the seeker toward the worship of the Divine. However, the danger of shath warns the seeker to avoid claiming ownership of these attributes. Holy attributes not only remove multiplicity but also purify the soul and cultivate the vision of the Divine. Servitude is the key to maintaining this elevated state.
In the station of mystical witnessing, the language of signs, like a candle before the sun, becomes silent. Signs, which are associated with the names and attributes, lose their meaning in the presence of the divine essence, which is the station of the Unity. In this station, multiplicity and duality vanish, and language, unable to express, becomes mute and dumb. The Holy Quran eloquently expresses this state:
There is nothing like unto Him. (Ash-Shura: 11)
This verse emphasizes the purity of the divine essence from any form of analogy or signification, indicating that in the Presence of Unity, the language of signs becomes futile.
The Presence of Unity is the station of synthesis and singularity, a place where there is no duality, trinity, or multiplicity. In this station, signs, which require a referent, one referred to, and an intermediary, lose their meaning. The seeker, like a drop dissolved in the ocean of unity, is freed from any form of dualism and reaches complete unity with the Divine Essence. This station represents the pinnacle of mystical witnessing, a realm where only the Essence exists.
The metaphor of the tongue for signification is an attempt to express the truth through articulate language, yet in the Presence of Unity, this speech regresses to silence. Signification, which is used in the sense of speech and expression, becomes irrelevant in the station of unity, where no duality exists. In this station, the seeker requires neither signification nor speech, for they have directly encountered the truth. This silence is a sign of entering a realm where human language falters in the face of its grandeur.
In the Presence of Unity, the language of signs becomes silent, for this station transcends multiplicity and duality. Mystical witnessing leads the seeker to the unity of the Divine Essence, where signification and speech lose their meaning.
The silence of the language of signs in the station of mystical witnessing marks the entry into the Presence of Unity, a station where multiplicity and duality vanish, and the seeker reaches complete unity. The metaphor of the tongue for signification is a failed attempt to express the truth in this station, for the Divine Essence transcends all speech and signification. These discussions highlight the elevated position of mystical witnessing within the hierarchy of mystical experiences and pave the way for reflection on the grandeur of the Divine Presence.
The stages of the spiritual journey, akin to a celestial map, illuminate the path of the seeker from multiplicity to unity. The present discourse, by elaborating on the station of mystical witnessing, guides the seeker toward the direct perception of the truth of the Divine, where the evidence is cut off, the holy attributes are veiled, and the language of signs falls silent. This station, beyond intellectual witnessing, leads the seeker to stability in closeness to the Divine. However, maintaining servitude and avoiding shath are essential for remaining in this station. Donning the divine garments signifies survival after annihilation, but these garments are acquired, leading the seeker to the worship of the Divine in truth. The Presence of Unity is the culmination of this spiritual journey, where multiplicity is erased and unity revealed.
With the sincere oversight of Sadegh Khademi
