the Lectures of Nokounam, (Session 582)
The present volume constitutes a profound reinterpretation and elucidation of the lectures delivered by Nokounam, , on the station of ayt al-Wujd (the Life of Existence), one of the prominent stations in the spiritual stages known as Manzil al-Sirn. Presented in Session 582, this treatise approaches the subject through both a mystical and scholarly lens, delving into the third degree of life within the path of mystical wayfaring. This degree follows ayt al-Ilm (Life of Knowledge) and ayt al-Jam (Life of Assembly), and is recognised as ayt al-aqq or ayt al-Wujd.
This work, akin to a polished mirror, reflects the luminous knowledge of mystical teachings, guiding the seeker towards unity with the Divine Reality, wherein all otherness is effaced and only the Majesty of the Truth manifests within their being.
Within the mystical journey, life is categorised into three distinct levels: ayt al-Ilm (Life of Knowledge), ayt al-Jam (or ayt al-Himmah, Life of Aspiration), and ayt al-Wujd (Life of Existence or Life of the Truth). The latter, being the third and most exalted degree, is the station in which the seeker attains union with the Divine Truth, thereby transcending all forms of otherness and multiplicity. This station, akin to a lofty summit in the hierarchy of spiritual progression, is accessible only after traversing the preceding degrees.
ayt al-Wujd signifies the life that is truly of the Truth, wherein the seeker reaches complete unity with the Divine Essence. This life is characterised by three distinct nafs (souls or breaths):
These three breaths, like three waves upon the ocean of existence, guide the seeker from the shore of multiplicity into the profound depths of unity. In this station, the seeker is liberated not only from self-conceit, but even the vessel of aggregation (the container of multiplicity) dissolves within them, leaving only the Truth manifest in their being.
At the station of ayt al-Wujd, otherness (duality and separation from the Truth) is obliterated from the realm of the seeker's existence. This eradication of otherness is analogous to the cleansing of a dust-laden mirror, thereby allowing the perfect manifestation of the Truth within the seeker's being. At this degree, the seeker perceives nothing but the Truth, and even the exalted aspiration of ayt al-Jam becomes absorbed into the light of the Truth. This phenomenon elucidates the fundamental distinction between ayt al-Wujd and ayt al-Jam, for in the latter, a vessel of multiplicity still remains, whereas in the former, absolute unity alone prevails.
In ayt al-Wujd, the seeker attains complete nearness to God, where all forms of indication and expression become meaningless. The seeker becomes clothed in the Truth and their very existence and manifestation become thoroughly truthful. This envelopment, akin to donning a garment of divine light, transforms the seeker into a mirror reflecting the attributes and Essence of the Truth. In this station, the seeker's truthful manifestation signals survival beyond annihilation for they no longer perceive themselves, but behold only the Truth within.
At this station, the Beautiful Names (Asm al-usn) of God manifest within the seekers being. This realisation does not imply ownership by the seeker of these Names but indicates their function as a manifestation of the Divine Attributes. The phrase Nanu Asm al-usn resounds like a celestial melody, underscoring the servitude of the seeker who regards themselves solely as a trustee of these attributes, not their possessor.
ayt al-Wujd represents the highest degree of life within the mystical journey, leading the seeker to complete unity with the Truth. This station, defined by the three breaths of Majesty, Existence, and Singularity, guides the seeker from multiplicity into unity. The eradication of otherness, the donning of the Truth, and the realisation of the Beautiful Names are salient features of this degree that elevate the seeker to the company of the Ahlullh (People of God).
Naf al-Haybah, the first stage of ayt al-Wujd, elevates the seeker to a station where every gaze upon them is in fact a gaze upon the Truth itself. This Majesty, like a divine thunderbolt, eradicates affliction (self-conceit and egoism) and purifies the seekers existence from all defects and maladies. At this station, the light of the Divine Majesty manifests in the seeker, so that all who behold them are subdued before the Majesty of the Truth.
Affliction, rooted in self-awareness and worldly consciousness, is annihilated at this stage because the seeker perceives nothing but the Truth. This effacement of egoism, akin to ice melting under the sun of truth, guides the seeker to perfect servitude.
Naf al-Wujd restrains the seeker from any form of separation or detachment from the Truth. This soul functions as a steadfast cord, binding the seeker firmly to the Divine, elevating them to the station of Huwa Huwa (He is He), where no resemblance whatsoever to the Truth remains. Reference is made to the noble verse of the Quran:
(Srah Ash-Shr: 11, Translated by : "There is nothing like Him")
This verse emphatically underscores the metaphysical truth that at this station, the spiritual wayfarer attains ontological unity with the Divine Reality, such that no multiplicity or otherness subsists.
The essence of Anfrd (singularity or exclusivity) leads the seeker to a state of absolute union with the Divine, wherein the Manifest (the Divine Truth) and the Manifestee (the seeker) become one. This union resembles the inseparable bond of a branch with the tree of ultimate Truth, liberating the seeker from any form of separation or distinction. At this exalted station, the seeker becomes utterly annihilated in the Divine (fan f al-aqq) and unified with Him to such an extent that no vessel or means for contemplation or indication remains.
The triadic souls of ayt al-Wujd (the Life of Being) serve as three successive stations in the path towards the Divine. The Nfs al-Haybah (Soul of Majesty) effaces the ego (miniyyah); the Nfs al-Wujd (Soul of Being) prevents any separation; and the Nfs al-Anfrd (Soul of Singularity) actualises complete unity. These progressive stages elevate the seeker to a position where nothing but the Divine is perceived and desired.
In the station of ayt al-Wujd, the temporal realms of the world and the hereafter are effaced for the Awliy Allh (Friends of God), who thereby reach the station of the Ahl Allh (People of God). This effacement is akin to the setting of the stars before the radiant sun of Truth, signifying the complete annihilation of the seeker within the Divine Presence. At this station, the seeker dwells solely in intimacy with the Divine, and no manifestation of multiplicity remains.
The Saints of God, by virtue of the manifestation of the Majesty of the Divine, possess such grandeur that both friend and foe prostrate before them in awe. This majesty radiates as a beam of Divine Light from their being, influencing all who behold it. A paradigmatic exemplar is Imm al-Sajjd (peace be upon him), who, even without the physical sword Zulfiqar, manifested the grandeur of the Divine Majesty purely through his spiritual presencean illustrious illustration of this exalted station.
Rather than relying upon material implements such as weapons, the Saints depend on their Divine Majesty. This majesty, like a sharp sword forged from the Light of the Truth, transcends any external instrument, empowering the Saints against their adversaries. This reality reveals the supremacy of spiritual rank over material resources.
These verses guide the seeker towards the recognition of the ultimate truth that all creation is founded upon the Divine Reality, and every act stems from the Truth. At this stage, the seeker perceives himself solely as a manifestation of the Divine and desires nothing apart from Him.
The Nafs al-Haybah (Soul of Majesty) is the initial tier of the light of existence and grandeur of the Divine that manifests within the vision of the seeker. This majesty, like a tempest of Divine Light, eradicates every other light and darkness except the Truth, situating the seeker entirely within the Dominion of the Divine. This luminous tier not only affects the seeker but also those who observe him, compelling all to prostrate in awe before the grandeur of the Divine.
Through its manifold manifestations and effects, ayt al-Wujd elevates the seeker to a station where the worlds of the temporal and the hereafter are effaced, leaving only the Divine Reality reflected within his being. The majesty of the Saints, Qurnic corroborations, and the eradication of darkness are among the most salient attributes of this station, guiding the seeker towards complete unity with the Divine.
The book Bb al-ayh: An Esoteric Elucidation of the Station of ayt al-Wujd, reconstructed from the lecture series of Nokounam , articulates one of the loftiest stations of mystical wayfaring with erudition and refined academic language. It presents the profound concepts of ayt al-Wujd in a coherent and scholarly format, directing the seeker towards unity with the Divine.
Like a precious gate in the hierarchy of spiritual ascent, ayt al-Wujd transports the seeker from multiplicity to unity, from selfhood to servitude, and from separation to complete union with the Truth. This station, with its triad of soulsMajesty, Being, and Singularityand with the divine manifestations through the Saints, opens a luminous pathway towards arrival at the Presence of the Divine Unity.
The Qurnic verses, akin to radiant torches, illuminate this path and lead the seeker to comprehend the reality that all is founded upon the Truth, and nothing exists besides it. This work, by preserving all essential content and supplementing it with detailed analyses, endeavours to present mystical knowledge in a manner that is both insightful for researchers and guiding for seekers of the path of Truth.
