Within the realm of practical mysticism, the station of observation stands as a lofty summit that guides the wayfarer towards unity with the Absolute Truth. This station, introduced in Manzil al-Sirn as the second station within the chapter of Bb al-aqiq, transcends mere spiritual unveiling (mukshafah) by inviting the seeker into direct, unmediated witnessing of the Divine Reality and establishment within the Ocean of Existence. The third degree of observation, which constitutes the subject of the present discourse, represents the zenith of this station characterised by arrival at the collective, perfect annihilation, and actualisation of the Divine Attributes.
Observation, as the second rank in the chapter of truths, functions as a bridge between unveiling (mukshafah) and inspection (muyanah). Whereas unveiling pertains to distant sight, observation resembles the intimate contemplation of the Truth, leading the seeker to direct and immediate witnessing. This station transforms the seekers heart into a limpid mirror reflecting the Divine Manifestations in their totality. The third degree of observation, the focus herein, is the pinnacle of this station, freeing the wayfarer from all forms of otherness, createdness, and limitation, culminating in unity with the essence of the collective.
The third degree of observation, known as Mushaahadat al-Jam, represents the summit of witnessing the Truth. At this stage, the seeker is drawn towards the Essence of the Collectivethat is, the Divine Presence Himself. The wayfarer becomes immersed like a wave in the ocean of Divine Existence, freed from all individuality and egoity. This station is distinguished by three prominent characteristics: attraction to the essence of the collective, mastery over the validity of the arrival, and establishment within the ocean of existence. These attributes transform the seeker into a manifestation of the Truth, placing him in complete unity with the Divine Reality.
Mushaahadat al-Jam functions as a magnetic force drawing the seeker toward the Essence of the Collectivethat is, the Most Holy Divine Essence. This attraction arises not from an apparent volition but from an inner love and innate pull, guiding the seekers heart toward the boundless Truth. At this station, the seeker is emancipated from all created bonds and becomes established in the Divine Presence of the Collective, which is absolute unity. This unity, akin to a boundless ocean, annihilates all multiplicity and otherness within itself.
Mastery over the validity of entry denotes the seekers complete competency in reaching the Truth. This mastery resembles a spiritual authority that shields the wayfarer from all doubt and interruption. At this station, the Truth itself testifies to the correctness of the seekers arrival, as if the Most Holy Essence has endorsed the seekers permission to enter. This competency, the ultimate spiritual empowerment, transforms the wayfarer into a manifestation of the Truth and establishes him in the station of Divine permanence.
Establishment within the Ocean of Existence is the apex of the station of observation, wherein the seeker is not only immersed in the lights or the veils of the Truth but established within the Absolute Reality itself. The Ocean of Existence resembles an infinite sea in which the seeker becomes submerged, transforming into one of the Divine Attributes. At this stage, the seeker subsists in the Truth and manifests in whatever form the Truth wills. This establishment is the hallmark of absolute unity with the Divine Being, freeing the wayfarer from all created limitations.
In the third degree of observation, the seeker attains perfect annihilation, as if his created existence is utterly dissolved within the Ocean of Divine Being. This annihilation resembles burning within the light of the Collective, which consumes the servants existence and returns him to his original principle. At this station, the wayfarer is released from all egoity, createdness, and self-regard, leaving only the Truth to subsist. This dissolution is not by coercion but by the seekers own volition and Divine love, hastening towards the grave of his created existence.
Subsequent to perfect annihilation, the seeker achieves Divine permanence, as if he becomes existent in the Being of the Truth. At this station, the possibilities inherent in the Truth become actualised within the seeker, who becomes a manifestation of the Divine Attributes. This permanence is an eternity within the realm of the Truth, impervious to any decay, interruption, or transformation. The wayfarer, at this stage, is like the Yadullah (Hand of God) and Aynullah (Eye of God), embodying Divine qualities and established within the presences of the Divine Names and Attributes.
At the third degree of mushhadah (spiritual witnessing), the servant and the Divine unite within the unity of the collective presence (arat al-jam). This unity resembles the blending of light within light, whereby the spiritual traveller not only beholds the Divine but also becomes an embodiment of the Divine. At this station, the seeker is emancipated from individuality and becomes annihilated in the Divine, as if becoming the Divine itself. This unity marks the zenith of the mystical path wherein the servant and the Divine merge in a transcendent existence.
Immersion (istighrq), surpassing mere drowning, is the state in which the seeker is completely dissolved in the Divine within the collective presence. At this exalted level, the seeker observes the Divine by the Divine itself, as if their very being is consumed in the light of the Divine Essence, leaving only the Divine remaining. This immersion is akin to being submerged in an infinite ocean where no trace of servitude remains.
At the station of witnessing, worship is understood as gnosis, spiritual attainment, and proximity to the Divine, rather than mere formal actions such as prostration or prayer rituals. These external acts constitute only the superficial form of worship, whose true value depends upon intention and presence of heart that culminate in witnessing and spiritual attainment. Worship at this station functions as a bridge, guiding the seeker from outward appearance to the inner reality of Truth.
The saints, at this station, owing to the transcendence of ego and personal consideration, prioritize others over themselveseven when they are themselves in need. This altruism, also referenced in the Qurn, signifies the effacement of ego and concentration on the needs of creation. The noble verse states:
وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (الحشر: ٩)
And they prefer others over themselves, even though they themselves are in need. (Al-ashr: 9)
This selflessness distinguishes the saints from others, as they have relinquished all forms of self-centeredness, directing their entire focus toward the Divine and His creation.
At the third degree of witnessing, the seeker attains realisation of the Divine attributes, as if their being is transformed into a mirror reflecting the divine qualities. At this station, no consideration of creation, otherness, or multiplicity remains; the seeker becomes the perfect manifestation of the Divine. This realisation transcends mere external imitation, transforming the seeker into an intrinsic attribute of the Divine.
At this station, the manifestation of the Divine in the seekers existence is complete, rendering them an existence that is essentially Divine. This manifestation is akin to the suns reflection in a pure mirror, leaving no veil between the seeker and the Divine. The seeker, in this state, becomes cognisant of the Divine mysteries and the descent of the Divine Names and Attributes, attaining esoteric knowledge of the Divine realities.
At the summit of the station of witnessing, a mutual co-presence between the Divine and the servant is established. The seeker perceives themselves as the Divine and the Divine as themselves, as if at this station the servant and the Divine become one in a transcendent unity. This co-presence resembles the fusion of two lights, leaving no distance between them. At this stage, all carnal desires are extinguished, and the seeker is solely absorbed in the Divine and its manifestation.
The station of witnessing, particularly at its third degreenamely the witnessing of the collective (mushhadah al-jam)guides the seeker to the zenith of the mystical path. At this station, the seeker achieves total annihilation in the Divine and Divine subsistence, transforming into a manifestation of the Divine Attributes. Attraction to the essence of aggregation, ownership in the authenticity of entry, and steadfastness in the ocean of existence are the hallmarks of this station that liberate the seeker from all otherness and creation. Worship here is gnosis and attainment of the Divine, and the altruism of the saints is the hallmark of the effacement of their ego. This exposition, grounded in the discourses of Nekounam (may his secret be sanctified), offers a rigorous and comprehensive framework for understanding the station of witnessing and paves the way for deeper research in practical mysticism.
Under the supervision of Sadegh Khademi
