Gnosticism Dictionary

Gnosticism Dictionary

Bibliographic Information:

• Author: Mohammad Reza Nokonam (b. 1327)
• Title: Gnosticism Dictionary / Mohammad Reza Nokonam
• Publisher: Isfahan: Sobhe Farda Publications, 2014
• Physical Description: 48 pages; 21×11 cm
• Series: Collected Works; 121
• ISBN: 978-600-6435-97-8
• Subject: Gnosticism — Terms and Interpretations; Gnosticism — Dictionaries — Persian
• Dewey Classification: 297.803
• National Bibliography Number: 3002731

Preface:

The science of Gnosticism, despite being the most distinguished of sciences, unfortunately suffers from confusion and distortion in its written works. Although it holds profound meanings, eternal truths, and eloquent themes, it is not free from errors and deficiencies. Gnosticism encompasses various aspects that cannot be impurity-free. A Gnosticism that sometimes springs from preaching, discourse, or even dervish-like behavior cannot find anything better than the current state. Gnosticism that emerges from the common discourse can never be fully logical and rational in all its propositions. The complete and sound Gnosticism is that which grows from divine logic and philosophy, its foundations being wisdom, revelation, and the tradition of the infallible figures (peace be upon them). A Gnostic is not one who speaks of whatever comes to their heart as revelations and miracles, twisting it like fabric. True Gnosticism is that whose foundations possess wisdom, logic, and criteria.

Only Gnosticism that is free from adornments, devoid of hollow words and fabricated superstitions, can guide the seeker. A Gnosticism that possesses correctness both theoretically and practically, which provides statements only with reasoning, or presents truth in a way that does not contradict valid logic or evidence. Such Gnosticism is of true value, which neither a Gnostic theologian nor a dervish can achieve alone. It is only a believer who is logical, a wise wayfarer, and an infallible Gnostic who can navigate this path with the provision of thought and divine revelation.

Shi’ism must find its own path and define its own Gnostic tradition, drawing upon its own wisdom, avoiding external influences and constructing its own authoritative Gnostic doctrine. This Gnosticism should be filled with unity, leadership, wisdom, logic, and insight, with a philosophical foundation and underpinned by Gnostic principles. The existing Gnosticism, although having lofty and esteemed innovations, is not without deficiency, and furthermore, its theological foundation is aligned with that of the Sunni tradition. Shi’i Gnosticism must be enriched with wisdom, leadership, logic, and insight, or it should either witness and demonstrate this, or speak of it with evidence and proof, otherwise remaining silent is preferable to presenting erroneous words.

Our theoretical and practical Gnosticism, with all its values, is filled with embellishments and inaccuracies to the extent that it cannot be presented as it is, and it requires careful revision. The theoretical and practical texts must be distinctly separated and clarified from the existing Gnosticism.

It is unfortunate that, despite possessing its foundational Gnosticism, the Shi’a find themselves at the table of others’ Gnosticism, feeding from it, while their sustenance is neither free from bitterness nor immune to toxicity. It is essential that Shi’i Gnosticism be developed separately, in a complete and sound form, free from deficiencies, embellishments, and baseless constructions, and presented with a profound foundation of monotheism, love, and leadership, to make its mark in the realm of thought and action.

The present dictionary contains a selection of Gnostic terms, and the author has created this brief compilation with the aforementioned goal in mind. It serves as a reminder for the development of a more comprehensive dictionary, with terms and explanations derived from the Gnostic reflections of the author, such as reconsidering the commentary on Fusus al-Hikam, Misbah al-Ins, and Maqamat al-Sa’irin, which explain the foundations of Shi’ite Gnostic teachings. This is considered the first Shi’i dictionary in this regard. It is hoped that the full dictionary will be compiled in the future and presented to those interested, God willing.

Praise is due to God.

Selection of Gnostic Terms

Letter A:

• Water: The symbol of all light.
• Fire: The face of the turmoil of all the storms of the soul.
• Adam: The truth of Adam is breath, the breath of the Merciful Soul, and the face of divine restraint.
• Desire: The lack of the soul’s command.
• Embrace: Reaching the grace of new life.
• Mirror: The reflection of all the multiplicities of unity.
• Test: The trial of the wayfarer to remove the veil and transcend their own existence.
• Eternal: The name of permanence.
• Eternal Eternity: The ultimate finality.
• Cloud: A veil that invites the mercy of the Divine.
• Effect: A narrative of the appearance of the Beloved.
• Acceptance: Responding to a prayer in the description of encounter.
• Oneness: The state of being the essence or the level of combining names and attributes.
• Ihram: Maintaining the sanctity of opportunities.
• Virtue: Transcendence.
• Revival: The awakening of the heart.
• Sincerity: The unity in all interactions.
• Devotion: Heartfelt attachment to the Divine.
• Pre-eternity: The eternal essence without the names of things.

Letter H (ح):

• Hāl (حال): The manifestation of divine light in the heart of the seeker. The grace of God upon the heart of the seeker, without effort or worldly desires.
• Hijāb (حجاب): That which prevents the perception of the Divine.
• Hadd (حد): The limit or boundary of the created realm.
• Hudūd wa Qahr-e-Hastī (حد و قهر هستی): The unity of the multitude within the Oneness of the Divine.
• Harf (حرف): Each of the beings is a “letter” whose meaning is related to the Divine. The saints of God have a special understanding of these meanings.
• Hurrīyat (حریت): The freedom from the customs of the worldly people and the abandonment of their ignorant traditions.
• Hazn (حزن): The limit of the heart and intellect.
• Hiss (حس): The place where the soul interacts with the natural world.
• Huzūr (حضور): The perception of the Divine within the heart.
• Huzūr-e-Fa‘lī (حضور فعلی): The present vision of the inner mysteries within the heart.
• Ḥaqā’iq (حقایق): The hidden realities veiled in the outward appearances.
• Ḥaqq (حق): The face of the stable, eternal existence.
• Ḥuqūq (حقوق): The divine commands related to servitude and the purification of the soul from anything other than God.
• Ḥaqīqat (حقیقت): The clarity and blossoming of knowledge of the Divine.
• Ḥukm (حکم): The expansion of the state of manifestation in the heart of the seeker.
• Ḥikmat (حکمت): The search for wisdom.
• Hayrat (حیرت): The bewilderment of the soul in its quest for the Divine that seeks eternal life.

Letter Khā’ (خ):

• Khāṭir (خاطر): The place of inspiration; the presence of the Divine in motivating the soul.
• Khadamat (خدمت): Service to creation through the perception of the Creator, without duality or arrogance, and without any expectations.
• Khars (خرص): Silence of the soul from expressing wisdom during the phase of contraction.
• Khirqa (خرقه): The symbol of acceptance of servitude by the seeker.
• Khalwat (خلوت): The abandonment of everything else and the isolation from one’s self, without desire in the heart. This isolation, when practiced by the spiritually mature, is considered beneficial, though for the weak it might not be advisable as it could lead to harm.
• Dalā’ (دعوا): A bold expression of the heart, acknowledging the Divine’s manifestation in the heart of the mystic.
• Damm (دم): A breath or a form of remembrance that emanates from the heart of the seeker.
• Dahshat (دهشت): The state of ecstasy and the overpowering of the intellect by the awe and grandeur of the heart.

Letter Zāl (ذ):

• Dhāt (ذات): The essence of God, beyond attributes, differentiation, and multiplicity.
• Dhawq (ذوق): The initial taste and sweetness of the heart’s experience and the ecstasy of connection with the Divine.
• Zahāb (ذهاب): The liberation of the heart from the material world to the perception of the unseen.
• Zahāb Zahāb (ذهاب ذهاب): The fall from the state of annihilation in the Divine vision.

Letter Rā’ (ر):

• Rubūbīyat (ربوبیت): The divine aspect of the seeker, the Lordship through which the seeker is connected to God.
• Rasm (رسم): The outward expression of divine sovereignty in the form of servitude.
• Raqṣ (رقص): The joy and movement of the spirit, symbolizing the inner dance of the heart.
• Ramz (رمز): The hidden reality beneath outward appearances that is understood by the mystics.
• Rīn (رین): A sound that prevents the mystic from perceiving the unseen, a form of distraction.
• Rū’ya Qalb (رؤیت قلب): The vision of the unseen through the heart, perceiving the Divine through certainty.

Letter Zā’ (ز):

• Zawā’id (زواید): The illumination of the heart through the Divine light.

Letter Sīn (س):

• Sabab (سبب): The intermediary causes that create a sense of separation from the Divine.
• Sajda (سجده): The ultimate stage of perfection where the seeker can witness the unseen without the need for physical sight.
• Sarāsar (سراسر): That which the spirit of the mystic understands without words.
• Sirr al-Sirr (سر السر): The innermost mysteries of divine knowledge.
• Sirr (سر): The expression of divine realities without the need for intellectual discourse.
• Sirr fi’l-Sirr (سرّ در سرّ): The divine whisper that reaches the mystic without mediation through words.
• Sattut (سطوت): The manifestation of God’s grandeur in the seeker.
• Sakār (سکر): The intoxication of the soul from the sweetness of witnessing the Divine’s beauty.
• Samā‘ (سماع): The hearing of divine messages and the joy that comes from being in the presence of the Divine.
• Sīr (سیر): The spiritual journey of the soul through its own inner mysteries.

Letter Shīn (ش):

• Shām (شام): The period of despair and separation felt by the seeker after failed attempts to attain the desired spiritual state.
• Shāhid (شاهد): The presence of the Divine within the secret of the mystic.
• Shab (شب): The loneliness and separation of the seeker from the Beloved, symbolizing the night of spiritual separation.

Letter Ṣād (ص):

• Ṣāḥib Ishāra (صاحب اشاره): The subtle and delicate speech of the mystic.
• Ṣafā (صفا): The purity and clarity of the heart through the manifestation of the Divine.
• Ṣafā-yi-Ṣafā (صفای صفا): The union of the seeker with the Divine, free from any mental obstacles or feelings of animosity.
• Ṣūrah (صورت): The outward expression of the soul’s union with the Divine.
• Ṣūmah (صومعه): The sanctuary of the heart, away from distractions, where the mystic can purify themselves.

Letter Mīm (م):

• Mākhūdh (مأخوذ): The receiving of divine attraction without any active effort on the seeker’s part.
• Mubtadi (مبتدی): The one who has made a resolute commitment to embark upon the spiritual journey.
• Muḥādasah (محادثه): The conversation between the seeker and the Divine in the state of readiness to unveil the mysteries.
• Muḥaqqiq (محقق): One in whom the Divine resides, and whose heart has become a reflection of God’s presence.
• Mahw (محو): The annihilation of the self in the Divine presence, erasing all egoistic traces.
• Mahw al-Ḥaqq (محو حق): The extinction of the seeker in the manifestation of God’s grandeur.