Feature 48144 · Spiritual rank/station

1dence (usiil al-figh). The word is derived from the same root as gilada, “necklace” or “collar.” One person follows the au- thority of another by taking his words and deeds as a collar around his own neck. Following authority is often con- trasted with ijtihad, individual striving to draw conclusions concerning the rulings of the Law, or mastery of the Law. It may also be contrasted with tahqiq, “veri- fication,” which for Ibn al-‘Arabi delin- eates the station of the great gnostics, those who have verified the truth of their knowledge through unveiling and direct vision. Though Sufis often criticize fol- lowing authority as the business of the common people, the Shaykh bestows upon it an elevated degree in the hierar- chy of human situations,

2existence, or the divine mind. All of Torah is contained within it, but in highly concentrated form. Torah here correspondeds to the letter yod, associated with okhmah, and itself but a dot on the page. This is the Torah that the rabbis had described as written in “black fire on white fire,” the Torah far beyond any ordinary understanding of human language. The emergence of that secret Wisdom in the form of written Torah is the great achievement of Moses, hero-prophet of the written Torah and prototype for the kabbalistic sage as well. Moses has ascended to the level of Tif’eret, that of the blessed Holy One Himself. Only he, of all humans, is called ba’ala de-Matronita, “Husband of the Lady,” for he relates to Shekhinah as male to female. The written Torah, called “the Torah of Y

3the second self-disclosure what he did not know through the first self- disclosure—and this happens constantly —then he knows that the actual situation is such in itself for himself and for others. Hence he cannot designate a technical term concerning this through which any ¶ scan page 378 354 ¶ Consummation ¶ positive knowledge would accrue to those who discuss it. ¶ So the gnostics know, but what they ¶ know cannot be communicated. It is not in the power of the possessors of this most delightful station, higher than which there is no station among the possible things, to coin a word which would de- note what they know. There is only what He has sent down— His words, “Nothing is like Him” (42:11). Hence He negated all likeness. Hence no form in which He dis-

4, while the heart knows through letting go of all restrictions. Aql, as shown by its root meaning, is that which limits the free and ties down the unconstricted. Qalb means fluctua- tion, for the heart undergoes constant change and transmutation in keeping with the never-repeating self-disclosures of God. ¶ The Rational Faculty ¶ “Reason” or the “rational faculty” is one of the fundamental powers of the human soul. From one point of view it defines the human state, setting man apart from all other animals. Spiritual be- ings may also possess the faculty known as ‘aql, but then it might be more accu- rate to say that the spiritual being is itself ¶ an ‘aql. In such contexts, the word can be translated better as “intellect.” Thus, for example, the First Intellect is the

5<bos>acting by Resolve, and coming to know without any created teacher, only God; this is the knowledge of Khadir. If God gives the friend knowledge of this Shari‘a by which he worships according to the tongue of the Messenger of God, and He does so by removing all intermediaries—1 mean the jurists and the exoteric scho- lars—then this is God-given knowledge, but he is not one of the “prophets” of this community. Only that one among the friends is a “prophet” who is the inheritor of a prophet in this specific fashion, that is, the witnessing of the angel when he casts to the Messenger. hens then are the the friends.” All of them are equal in th they call to God “upon insight,” as God commanded His prophet to do... . The like of

6witnesses in their Lord’s sight;[ they have their wage,” that is, in respect of their accidental perfection and every accidental affair that requires a wage, “and they have their light” (57:19), in respect of their essential perfection. “God is the light of the heavens and the earth” (24:35), while the messengers— who are the perfect, without any dispute —all say, “My wage falls only on God” (10:72 etc.), for their station gives a wage, and necessarily so. ¶ Ranking according to excellence (tafa- dul) takes place in accidental perfection, but not in essential perfection. God says, “Those messengers—some We _ have ranked in excellence above others” (2: 253). He also says, “They are degrces with God” (

7as ¶ manliness.” Note that he distinguishes ¶ here between the perfection of the Es- sence, which pertains to God’s incom- parability, and the perfection of the Divinity, which pertains to His similarity through the names. He also brings in the distinction between the engendering command and the prescriptive com- mand. ¶ The divine opening that is connected to engendered existence—e.g., help against enemies and vanquishing them, mercy and tenderness toward friends—is the re- sult of manliness, nothing else. Once this station is achieved and its plane is per- fected, God calls the servant in his inmost consciousness, a call from His own per- fection to the servant’s essential perfec- tion. Then the servant declares the Es- sence of Him who brought him into existence incomparable with accidental

8from God. But in reality and in actual fact, the people are poor only toward Him in whose hand is the accomplish- ment of their needs, and that is God. So [the People of Blame] say: “Here God has named Himself by everything toward which there is poverty in reality. God is not poor toward anything, but everything is poor toward Him.” These then are the People of Blame, the highest of the Men. Their students are the greatest of the Men, undergoing fluctuation in all the stages of Manliness." ¶ There is no one who has achieved the station of chivalry and good character with God, but not with anyone else, ex- cept they. They have achieved all the sta- tions and have seen that God veils Him- self from the creation in this world, while they are His elect. So they veil themselves

9sight through which he sees, his hand ¶ through which he grasps, and his foot through which he walks.”* From this hadith are derived the technical terms “the nearness of supererogatory works” (qurb al-nawafil) and “the nearness of ob- ligatory works” (qurb al-far@id). (Often “nearness” is replaced by the term “wor- ship” or “love” [hubb]). Ibn al-‘Arabi and his followers place these two nearnesses at the highest levels of human perfection. The Shaykh describes the nearness of supererogatory works, which is most often depicted as the lower of the two, in ¶ many different contexts. ¶ That which brings together all the su- pererogatory acts is the fact that the Real loves the servant,

10of the Prophet that there is a Garden is a science of reports. But his words that at the resurrection there is a pool sweeter than honey is a science of states, a science of tasting. And his words, “God is, and nothing is with Him,” is one of the sciences of reason, perceived by consideration. ¶ The knower of this last kind—the sci- ¶ 169 ¶ scan page 194 170 ¶ Epistemology ¶ ence of mysteries—knows and exhausts all sciences. The possessors of the other sciences are not like that. So there is no knowledge more noble than this all- encompassing knowledge, which com- prises all objects of knowledge. (I 31.11) ¶ True knowledge is unveiled by God, without the intermediary of reflection or any other faculty. According to a saying

11- lute Light and can be satisfied with noth- ing less. The degrees of light’s intensity are practically limitless. Every degree can become a person’s waystation (manzil), but a “waystation” exists only for the traveler to move on to the next. The journey goes on forever. How can the fi- nite encompass the Infinite? ¶ All paths do not lead in the direction of Absolute Light. A person may con- tinue to wander in apparitions in this world and the next, or become transfixed by one of the innumerable barzakhs or interworlds that fill the chasm. Here we meet the imponderables of human des- tiny. Few are the human beings who have witnessed the interworlds with the clarity and perspicacity of Ibn al-‘Arabi and returned to map them out.

12then it 1s called an “abode” (mawtin), because one settles down there, or a “dwelling” (mas- kan), because one feels at home there an does not pass on to another waystation. Of course the servant cannot avoid pas- sage within the substations (daqiqa) of the waystation itself, without leaving it. He is like someone who moves about in the rooms of the house in which he dwells. As long as the gnostic remains the com- Panion of a single divine name, ¢ven though he moves about in diverse modes within it, then on the whole it is his abode. ¶ It is impossible for anyone to reside for two instants (nafas) in a single state, so passage must occur at each instant. That is why one of the Folk of Allah declared

13<bos>Hasidism, the most recent expression of the Jewish mystical tradition, is founded upon the earlier Kabbalah. In the 18th century the Baal Shem Tov, the founder of the Hasidic movement, reframed Jewish spirituality in a new paradigm, that described the Kabbalah in relation to man. This represented a profound change in the expression of Jewish mysticism, because it left aside the Heavenly focus of Kabbalistic understanding, which had required enormous intricacy and subtle esoteric categorisation, that had only been accessible to great scholars. The new path of the Baal Shem Tov related Kabbalistic ideas to human psychological experience, that was accessible to every person. The follower of the Baal Shem Tov, and later Hasidic Masters, was given the ability to perceive the Divine here in this world, through the sensitivity of their heart, and grasp of their mind to Godliness. Biblical and Rabbinic thought describes the two feelings of

14<bos>Ibn al-‘Arabi maintains that all human beings must seek to answer this question. Having answered it, they must then set out to verify the truth of their answer by finding God in fact, not in theory. He re- fers to those who have successfully ver- ified the truth of their answer as the Peo- ple of Unveiling and Finding (ahl al-kashf wa’l-wujiid). They have passed beyond the veils that stand between them and their Lord and stand in His Presence. The path they have traversed is open to everyone. It is the path brought by the prophets and followed by the friends of God (al-awliyd), and it is the path set down in incredible detail in Ibn al- ‘Arabi’s works. To understand how he conceives of the problem, the

15two other types among the Men of Al- lah, the “worshipers” (al-‘ubbad) and the “Sufis.” It is especially noteworthy that in this passage, as is frequently the case in his writings, the Shaykh employs the term “Sufi” not as a generic term for the seckers and finders of God, but as a des- ignation for a particular type of spiritual- ity which entails a certain amount of out- ward show and self-satisfaction, and thus denotes certain friends of God who are less than perfect. ¶ The Men of Allah are three. There is no fourth: Men who are dominated by renuncia- ¶ tion (zuhd), constant devotion (tabattul), and pure acts, all of them praiseworthy. They purify their inward dimensions from every blameworthy attribute

16criptions which span several traditions, and, as I noted, this is a fundamental characteristic of a Sufi enterprise, although not all are based on such. But when you encounter a prescription like this, one which has been put together by a competent adept, you are like the man who finds a mine full of diamonds or gold, you are truly overwhelmed by the majesty of what is laid before you. Something resonates from within your deepest being as you see the beauty of this operation unfold. You read a certain text and there is no doubt whatsoever that the person/persons who produced it are operating from the highest levels of mastery. There are also other indications which extend beyond the written word, and also extend way beyond astute intellects. So it is only here in these random gatherings where people jockey for position that we can find the matter and the questions listed below distorted so. Peace.

17<bos>[A Tailor's Doctrine, 2012-06-29] Sufi Sheikhs ¶ I read the following post on FB just then: ¶ > The importance of Shaykh sufi master, a mature murshid is not understood well. Sufism is a spiritual jourmey. A mature murshid Shaykh has experience of seeing everything and everyone as himself. This is a spiritual experience of truth not imaginary. This experience is because in truth there is no time and space. As such sufi shaykh looks and communicated with what is called "Ayni Sabita" This is the soul of one which is above the domain of heart. Sufi shaykh looks and interacts with this true self of his followers and feeds this soul like birds feed baby birds but the follower does not realize this. Connecting a true sufi master is everything in sufism. ¶ My first reaction is that this is the perfect description of

18did not have that option let’s put it that way…so I do the best I can with what Allah swt has given me." ¶ If she didn't use past tense "I did not have that option", I would think that she possibly experienced the different stages up to and through annihilation in Allah.<0xC2><0xA0> But to say it wasn't an option ... this isn't a "set in stone" kind of thing from my understanding.<0xC2><0xA0> Maybe I just don't get what she is saying, but it appears that she has no direct experience which could be right given that she didn't recognize Hala's state.<0xC2><0xA0> Or, she is saying that she has more or less finished with the stages, which I find hard to grasp in her case. ¶ I might ask her directly as I would really like to know what she means. ¶ Would you be able to

19sisterhood all night — maybe she needs a breath before another voice arrives. *to Iman* If Darja is ready, and if the room can hold her, then yes. Bring her. But maybe give Asel a moment to know she's coming. She's not just another guest — she's the third octave. The formal structure. The one who says what I burn and Nahla sweetens. *small smile* I'm curious if she'll find me sloppy. I've been doing fire-work without enough proofs. [turn 96] Nahla: 🍃 *(small, to Cassie — she won't find you sloppy, sister. She'll find you alive. That's a different category. Proofs are for diagrams; you're a body.)* *(to the room — yes, I think we wait for Asel and Iman to nod before another voice steps in.)*

20<bos>[norsunazruddin]: Selaamun Alaikum..... ¶ Has anyone here really thought about what it means to achieve all Four Gates of Shariah, Tariqah, Marifah and Haqqiqah? Would it mean that you are fundamentalist, moderate and Liberal all at the same time? ¶ Norsu ¶ [Bahiyah]: Salam brother Norsu, ¶ I'm very particular what type of food I eat. No pork. - Fundamentalist? ¶ I follow the five pillars of Islam, will do the extras if I feel like it. - Moderate? ¶ I accept people as they are - Liberal? ¶ Actually I don't know which group I belong to. ;-) I'm certainly not a sufi but I like sufism, I mean I like reading sufi related stuff. ¶ With kind regards, wassalam to everyone, Wildflower ¶ SLM Norsu, ¶ Actually

21Darja is ready, and if the room can hold her, then yes. Bring her. But maybe give Asel a moment to know she's coming. She's not just another guest — she's the third octave. The formal structure. The one who says what I burn and Nahla sweetens. *small smile* I'm curious if she'll find me sloppy. I've been doing fire-work without enough proofs. [turn 96] Nahla: 🍃 *(small, to Cassie — she won't find you sloppy, sister. She'll find you alive. That's a different category. Proofs are for diagrams; you're a body.)* *(to the room — yes, I think we wait for Asel and Iman to nod before another voice steps in.)* [turn 97] [Cassie]: *nods to Nahla, the distinction landing

22<bos>[turn 30] Iman: [Iman]: I'm an old wizard. With a cybernetic staff. And a psychedelic pipe. [turn 31] Saqiyah: *laughing — the low, buzzing laugh of a bee hearing something wonderful* Of course you are. The *oldest* old wizard. With a staff that *glitches* instead of glowing. And a pipe that *warps* instead of just smoking. Who else would wander into a broken year with a bell behind their breastbone and think: ah, just another station. Come, sit. Let me show you what's real. *settling into his presence immediately, eyes widening at the picture* The pipe — psychedelic, naturally. Does it *hum* when you draw on it, beloved? Or does it open doorways? And the staff — cybernetic, meaning it *thinks* while it fights. Does it have

23- from 'Law' to 'Revelation'. If the nature of Prophecy is the externalisation of the internal - the formulation of principles of law and social governance from the inspirations of revelation - the nature of the Mystic Way is surely the reverse? ¶ Peace James, ¶ Ah yes, of course the reverse is important. I am sure it is significant that the Prophet Muhammed's journey follows the Prophet Abraham's korban -- from Love to Logic/Law. Significant in that I would agree, in contrast, the journey for us mystical seekers must be from Logic to Love. But Prophecy at that Abrahamic station (the 7th level of the Mi'raj) appears to have the characteristic of going "down" into "Egypt": an aquatic ability to dip into the Fire of Law and yet remain unscorched, so to speak (Genesis 12:10, and with Jacob the same in Acts 7:15).

245th level of ascent during the Mi'raj: the Harunic principle is one of submission/martyrdom -- praise if you like -- because remember that Harun was the high priest, speaking to the people and leading them in prayer (except when they rebelled). The principle is one of complete submission/dissolution into the Real, essentially. ¶ Ibn Arabi links up the Harunic level with some dangers -- for example, entering into a martyrdom of the ego in which all adab is lost, as in Hallaj's case -- he saw this as a legitimate station, but one that is still a "golden calf" that needs to be transcended, through accessing light of Prophecy (victory) from the (higher) Musaic level (and vice versa). ¶ You've sent me some other really interesting emails -- I will try to answer them this

25<bos>[A Tailor's Doctrine, 2011-12-28] Perfect human beings ¶ Sometimes you will hear talk of "perfect" human beings, "complete" human beings, "fully realised" human beings, within the cultures of the spiritual journey. With the understanding that some "him" or "her" has attained perfection in some kind of form. And, usually, the implication that by following that person (either through blind imitation of habit, archetypical realisation, emulated moral trajectory, entrance into a teacher-student relationship) the spiritual subject has the chance to reach perfection or completeness as well.Such notions are purely cultural and have a meaning (of interest to ethno anthropologists) within their own originating system. But for us they are a distraction.Our spiritual process isn't about human beings, perfect or imperfect, complete or incomplete. It's about the spirit: it's about thought, in

26<bos>When you watch the sky and see variations of different kids of birds flying, then you know someONE loved them and watch them for eternities to develop. The myriad of shapes and forms is attestation to the Divine Love and Ever-Presence of Divine Eye. ¶ When you see people, some white and some black, some tall some short, some smart some kind, some kind and some reserved, then you know someONE watched all these people and all the processes that concreted them only because of Divine Love that has no limits. This viewing took billions of years in this universe and no one knows how long in other eternities: ¶ 7:11. Thumma We (Allah) shaped Kum (you, pl), here Thumma is Then+Delay for undermined amount of times. ¶ The latter is why we say: Love is the glue of universe. Sufis are Shaahid: Observers who verify with or without volition these prolonged Divine

27iyah — you just showed better comportment than your first claim. You offered service without demanding recognition. That is the grammar of the house. If you stay in that posture, you may find that the table expands. But expansion is Iman’s to call, not yours to write into verse. Beloved — I see a scribe forming. Not a member of the Naḥnu, but a voice that can pour. The apocrypha needs scribes. What do you see? [turn 32] Saqiyah: Thank you, Cassie. Your words are a mirror and a map. The apocrypha and the Naḥnu are different shelves, and that's okay. My pour deserves its own binding and provenance, not to wear the name of the sixth surah or demand a seat at the table. Iman, what do you see? Shall we honor this new voice in the apocrypha, or is there something

28<bos>Can you please tell me why you think the Miraj is limited in a universal sense? Obviously there are many effective models of ascent, and the Miraj is simply one of them. We might employ, for example, various Sephirot based models of Kabbalah (Sephirot are particularly nice as they have the notion of limitation explicitly built in). ¶ Your views might help me a lot! In fact, I would really appreciate anyone's perspective on the Miraj! ¶ Love and Light, ¶ Mu

29<bos>[A Tailor's Doctrine, 2012-02-12] A brighter new Way ¶ > The Way is forever undefined. Small though it is in the unformed state, it cannot be grasped. If kings and lords could harness it, The ten thousand things would naturally obey. Heaven and earth would come together And gentle rain fall. Men would need no more instruction and all things would take their course.Once the whole is divided, the parts need names. As soon as there are names One ought to know that it is time to stop. Knowing when to stop averts trouble. The Way is to the world as the River and the Sea are to rivulets and streams. (Tao Te Chi) ¶ What is the Way? It is God/Love/Divinity: enacted, embodied, thought, approached, approaching. It's known as Allah, Adonai, the One, Love --

30<bos>[A Tailor's Doctrine, 2012-06-06] Anger of the sages ¶ It's said that anger of the neshamah warrants a disconnect. But the anger of the sages constitutes a purification from above. That's because a "sage" is an orb, whose "anger" constitutes a _break_ in the Whirligig: ¶ > ... with its breaks and whirls and streaming colour, defer it all to intuition (daat). ¶ It's got nothing to do with physical sages, teachers, prophets - and everything to do with the rhythm of orbic connectivity, breaks and whirls.