Mystic ( Arif ) and Perfection
Mystic ( Arif ) and Perfection
The Recognition of True Mystics and the Challenges and Damages of Common Mysticism
Book Information:
- Main Author: Nikounam, Mohammadreza (born 1327)
- Title and Author Name: Arif and Perfection: The Recognition of True Mystics and the Challenges and Damages of Common Mysticism / Nikounam.
- Publisher: Tehran: Sobhe Farda Publications, 1393.
- Physical Description: 48 pages.
- ISBN: 978-600-7347-34-8
- National Library Catalog Number: 3684679
Preface:
All praise is due to Allah, Lord of the worlds, and peace and blessings be upon Muhammad and his pure family, and eternal curses upon all their enemies.
Mysticism is a world full of mystery and complexity, which has significantly deviated from its pure roots in today’s world, and is currently facing numerous challenges and damages.
Considering the widespread interest in the teachings of existing mysticism, it is increasingly necessary to reassess the damages of prevalent mysticism, particularly the teachings of Ibn Arabi.
(Page 7)
This work contains two articles:
In the first article, two major criticisms of Ibn Arabi’s mysticism are discussed. In the second article, the difference between mysticism and ethics is critically examined, particularly focusing on the perfectionism of ethical individuals. It emphasizes that: “One prosperous land is enough.”
And the final word: All praise is due to Allah, Lord of the worlds.
(Page 8)
Theoretical and Practical Mysticism
Mysticism can generally be divided into two categories: theoretical and practical. Theoretical mysticism refers to the acquired, academic, and discursive mysticism, while practical mysticism pertains to experiential, lived mysticism. In this brief, we aim to touch upon each type separately, shedding light on the issues and difficulties that may arise in comprehending each.
The topic that holds significant importance and requires deep contemplation is the theoretical mysticism that exists today, its purpose, and its goal.
One must carefully consider what the classical and prevalent mysticism is, what its goal is, and the reason behind its creation. There are different perspectives and discussions on these issues, and it is necessary to address each comprehensively in its own context.
To solidify the foundations of classical mysticism, it is crucial to address two complex and critical misunderstandings, each of which holds a high position and provides a unique perspective when encountering this science. Here, a brief mention of each is given:
- The goal of classical mysticism, especially the mysticism of prominent figures such as Ibn Arabi and his followers.
- The discussion of whether or not there are metaphorical representations in the Imaginal World for the Divine.
(Page 9)
The Types of Disbelief
As an introduction to better understand the core issue and confusion, it can be stated that in contrast to the belief in the Oneness of Allah and the Lordship of the Universe, there are generally two types of disbelief, polytheism, and heresy. The first type is formal, outward, and apparent disbelief, which is the direct and unabashed denial of the general non-believers, and it has various forms and kinds.
The second type is subtle, hidden disbelief, and is often portrayed with the appearance of respectability and intellectualism. This can be referred to as “mystical disbelief” or “mystically disguised disbelief,” in which the outward appearance is aligned with religion, but its essence is a denial of Oneness and a clarification of polytheism.
(Page 11)
Mystical Disbelief
The second type of disbelief can be termed as “mystical disbelief,” and such mystics often engage in justifying all forms of disbelief. They speak of absolute belief while simultaneously justifying absolute disbelief.
While historical disbelief confines the concept of divinity to physical matter or idols, mystical disbelief asserts that divinity transcends and pervades all of existence, treating all of creation as divine. According to such a view, everything in existence is regarded as a manifestation of divinity.
(Page 12)
Analysis of Mystical Disbelief
A mystic might say: “The stone is God.” But another mystic might claim: “Not only the stone, but everything, all together, is God, and there is no distinction or separation in existence.”
The belief that everything is one, a doctrine particularly espoused by Ibn Arabi and his followers, holds that all of existence is a singular manifestation of the divine, and that apparent distinctions in reality are merely illusions. This belief has significant theological and philosophical implications.
(Page 13)
Ibn Arabi’s Approach
A careful examination of Ibn Arabi’s statements reveals that he subtly justifies all forms of disbelief. For instance, he absolves the figure of Pharaoh while criticizing the prophet Moses. He defends Satan and provides him with a form of spiritual liberty, while introducing theological doubts about the angels.
(Page 13)
The Mystical Path and Its Challenges
To understand mysticism and the path to achieving it, one must turn to mysticism itself, listen to the words of accomplished mystics, and if possible, experience it firsthand.
Definitions provided through literature, philosophy, or history do not capture the essence of mysticism. Mysticism transcends academic discourse and can only truly be grasped through direct experience.
(Page 20)
Conclusion
The ultimate goal of mysticism is not to comprehend through intellectual definitions but to experience and live the truth that mystics speak of. True mysticism lies in transcending theoretical and historical understanding and immersing oneself in the direct, lived reality of mystical knowledge.
(Page 22)
(Page 23)
Thought, Essence, Concept, and Non-existence
Mysticism is the realization of the human soul, based on the Truth, and the mystic is the guide to this realization. The mystic is a guest of their own “actual experiences” derived from the table of their own soul, and they recognize the Truth as their only host.
Definition of Mysticism
Mysticism is the realization of the Truth without any thought, essence, or concept. It is the reception of the Truth in all its manifestations and appearances. The Truth appears in the soul of every atom, and “You are the One who has manifested to me in everything; I see You in all things, and You are the manifest in everything.” This is the creation of the Truth without being or non-being, and it is the realization of the mystic without any nature or disposition.
The Mystic and the Truth
The mystic speaks, and the Truth speaks. The mystic seeks, and the Truth seeks. The Truth is infinite, and it is the infinite Truth that allows infinite names to be attributed to itself. Concepts are merely signs of names, and the name itself is the unmanifested essence of the Truth, which pours into the heart of the mystic, and the mystic finds it without any change in attributes, states, or transformations.
(Page 24)
The mystic praises and is captivated until the mystic loses themselves and the Truth becomes the sole possessor of existence.
The Truth as the Subject and Goal of Mysticism
The subject and foundation of mysticism is the Truth, and the mystic is the guide to this matter. Mysticism is a subject that encompasses all other topics and issues, as well as the origins and matters of existence. Duality in the mind’s transmission or any other expression does not belong in this realm; the mind is identical to the external world, and its transmission is pure stability. The path of mysticism is the path of the soul, and these two aspects are the ultimate goal of mysticism. Mysticism seeks the mystic, and the mystic, in turn, is the essence of mysticism. These two are two expressions of a singular meaning, or even without form, and they solely express the Truth. The mystic sees the ultimate goal in themselves and considers themselves the ultimate goal, and their knowledge is the realization they have attained.
The ultimate goal in mysticism is the soul, and the soul in mysticism is the ultimate goal.
The mystic does not give much importance to heard words or intellectual thoughts, for they only know the Truth through the Truth. Their heart is solely devoted to the Truth, and they live free from any temptation, fantasy, or concept.
(Page 25)
The mystic does not bind themselves to mere words, nor does the philosopher, with their rigid thoughts, pound the stone of imagination and reasoning. The mystic considers absolute philosophy as mysticism, while the absolute philosophy is the second rational logic and thought. The mystic does not seek evidence, documentation, doubt, or appearance like the scholars of the outward sciences, as they do not consider themselves in need of such things. The mystic does not entrust their heart to the mind, for the mind is the external table, identical to it. They consider the external world devoid of the Unitarian essence, while matter, essence, and concept are the Truth itself.
Seekers of Mysticism
Few who walk this path reach the destination, and those who do are very few indeed. Although the number of self-proclaimed mystics has never been small, the one who walks this path does not cry out in despair, and the one who reaches the destination adopts the stance of “No” and secretly declares “Yes.” At the beginning, they adopt a concealed path of arrival and align themselves with it.
(Page 26)
Stages and Stations of Mysticism
There are many stages and stations between speaking and walking, arriving and being, and these stages themselves narrate a clear truth.
The word is action, and walking is burden, arriving is rest, and being requires ease. The first is a trap, the second is a dwelling, the third is fulfillment, and for the fourth, there is no need for words or meaning, for it does not need expression—it is not visible, and that which is visible has no need for expression. Thus, the one who has realized is free from expression, and the one who has not, words and meanings will not alleviate their condition.
Constant Balance Between Truth and Falsehood
Throughout its history, mysticism has always been accompanied by arrivals, visions, deceit, and false claimants. “Claim” and “deceit” have always lurked in ambush of “truth,” and these two have had a deeply complex relationship, which will continue in the future.
The one who claims mysticism is a companion of fantasy and remains unaware of its reality, while the one who truly attains it remains silent.
(Page 27)
The Balance Between Truth and Falsehood
Claimants are numerous and fruitful, while those who reach the truth are few and unaware. This balance will remain forever and it continuously presents a challenge to those walking the path of mysticism because distinguishing the real from the unreal is not an easy task.
This serves as an introduction to the prelude of mysticism in the language of the mystic, laid out here to show what the Truth will bring and what it will do.
(Page 28)
The Mystic and Perfection
Everyone who goes or strives towards perfection is in pursuit of it, except for the mystic, who seeks destruction. All desire the perfection of the self and its completion, but the mystic desires the destruction and annihilation of the self; for the mystic, this destruction is the ultimate perfection, and their goal is the Truth.
Everyone who strives seeks to acquire, while the mystic wishes to lose. Everyone seeks to build themselves, but the mystic desires to destroy themselves. Everyone seeks to attain something, but the mystic desires to lose themselves.
The rest are destroyed in the Truth and flourishing in creation, but the mystic is destroyed in themselves and flourishing in the Truth.
(Page 29)
The Truth is destroyed and self-destroyed; although both are destroyed, between these two states is an existence that is thriving and untouched by destruction. The mystic wishes to prove that, apart from the Truth, everything is nothing, while others seek to prove their existence, claiming, “We exist,” or “Only we exist in the observable world.” The mystic says, “It is He,” while others say, “It is He and us,” or “Only we exist.”
All are creditors, while the mystic is a debtor. Everyone seeks to receive their due from the Truth, but the mystic wishes to return what they have received.
Everyone is wealthy, while the mystic is poor. Everyone takes pride in their wealth, but the mystic takes pride in their poverty. Everyone considers wealth a form of perfection, but the mystic considers it idolatry. The mystic believes that everyone is committing idolatry and seeking the perfection of the Truth, while the mystic, having abandoned themselves, desires nothing for themselves or others or even for the Presence of the Truth.
(Page 30)
Unity Seeker
Although everyone is on different paths, they share one ultimate goal: to seek and to desire, but the mystic has no goal other than the Truth and seeks no perfection.
Others may desire wealth, life, the world, power, fame, honor, victory, or knowledge, but the mystic seeks the Truth—not any of these other desires. The mystic does not desire themselves or mysticism for the sake of mysticism.
Some seek the world, others the afterlife; some seek wealth, others seek life, some desire fire, others light; some desire heavenly maidens, and others seek palaces, but the mystic desires nothing, even from the Truth.
Everyone seeks to prove the existence of God with their perfection, knowledge, or being, while the mystic wishes to find the Truth through their nothingness.
(Page 31)
The seeker of perfection increases themselves as they progress, but the mystic decreases themselves. They decrease so much that it becomes painful, and they strip away so much that it becomes terrifying.
Everyone seeks the Truth with full hands, while the mystic seeks with empty hands. Everyone calls upon God with their hands, feet, hearts, and minds, but the mystic calls upon God with nothing.
The mystic, as they progress, leaves behind wealth, possessions, knowledge, perfection, and every concept and manifestation until they are free from themselves and all that is attributed to themselves, releasing even the desire for liberation itself.
(Page 32)
The Absolute Truth can only be known through the absolute negation of all that is, and the mystic has done this negation. This is the truth of reaching the goal.
The mystic wishes to prove that, except for the Truth, everything else is destruction, and they destroy themselves to show that only the Truth is preserved. All goodness and all perfection belong to the Truth, and the mystic is the embodiment of the beauty of the Truth. The mystic says nothing so that it becomes evident that the Truth is all and the only one.
(Page 33)
Those who seek perfection—what do they seek? Perfection is everything—wealth, status, world, afterlife, heavenly maidens, and palaces. They are all seekers of one thing: their own perfection, but the mystic is not like this. They seek only the Truth, and everything else belongs to the Truth.
The seeker of perfection desires everything for themselves. They want themselves, God for themselves, worship for themselves, and even hardship for themselves. The seeker of perfection sees existence as a means to their own ends, placing the Truth as a means for their own perfection. This is the epitome of selfishness.
(Page 34)
If the seeker of perfection says, “All my perfections are a shadow and descent from the perfection of the Truth, and I am not seeking the entirety of the Truth,” the answer to this should be: “Does the Truth have a descent? And did you not desire it, knowing that the Truth does not have limits?”
The shadow of the Truth is still the Truth, and there is no place for ‘me’ in it. Seeking has no limits, and it is deserving of the unlimited. What you have gathered is but a handful of a vast ocean, and even if you could, you would take more and more. This is the ultimate selfishness.
The seeker of perfection seeks growth and completion for themselves, but the mystic does not. They seek the Truth and wish for nothing else.
(Page 35)
The Right of the Creation’s Garment
The devotion of the mystic (Arif) is the right of the Divine, and the worship of the mystic is a characteristic of his servitude and his relationship with creation. The asceticism (Zuhd) of the mystic is a detachment from the self, and every perfection that belongs to the individual or returns to the individual is a manifestation of His beauty.
The closeness of the mystic is the proximity to the Divine, and by distancing himself from the self, he draws nearer to the Divine. The further he distances himself from his own being, the more he finds the Divine within himself. When he loses himself, he attains union with the Divine, and his detachment from the self is his liberation. His closeness to the Divine is with “Qaf,” not “Ghain.” The mystic, the more familiar he becomes, the more he becomes estranged from the self, and the more he forgets the self, the more he remembers the Divine.
The mystic’s closeness to the Divine is not the result of striving for perfection but rather the abandonment of what you consider perfection.
This is the meaning of the saying “I created the creation for you, and I created you for Myself”—this signifies: all is for you, and you are for Myself. I have created you for Myself, not for yourself or another. Reach a state where you consider yourself for the Divine, and He will consider you for Himself—not for yourself, for the first self is the self of the Divine.
(Page 38)
Abandon Yourself for the Divine’s Will
Abandon yourself for the Divine’s will. Whatever you desire, desire it for the Divine, and from the Divine, only seek the Divine, for this is the condition of fairness.
The Divine wants you for Himself, and you too should desire the Divine—not for yourself, but for the Divine. He chose you for Himself, and you choose the Divine for yourself. He desires you, and you desire Him, for this is the essence of servitude and fairness.
If one says that this is a form of desire, and that the mystic too has a desired object, which is the Divine, and this is the highest degree of perfection, it must be said: If this is the highest degree of perfection, then aim high and seek this truth. Even though this is not it, the mystic negates the self and seeks only the Divine, although the implicit result of this is reaching the highest perfection, which is never the goal in the mystic’s view. The mystic only knows the Divine and has no ambition for anything else, much like water flowing in a stream, which focuses on the sea and is not concerned with watering the plants by the stream.
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Although All Benefit from the Divine’s Flow
Even though all things benefit from the flow of the Divine, the mystic is concerned solely with the Divine, not with the water’s effects on other things. The mystic seeks the Divine, not for himself but for the Divine alone, and does not see or desire anything else, even though those who seek the Divine see him as the most complete seeker.
This is the meaning of the saying, “I find You worthy of worship,” which the perfected mystic or the true seeker of the Divine might say: “I find the Divine within You, and pass over others.” He sees the Divine as the only worthy one and everyone else as merely His creation. He is a seeker of the Divine and has no other desires.
(Page 40)
The Servitude to the Divine
The Divine proclaims, “I have not created the jinn and humans except to worship Me.” (Qur’an 51:56), so that all may know the purpose of servitude. Only the mystic truly comprehends that the Divine is the ultimate goal. This can only be achieved by abandoning the self and by servitude to the Divine, as the sign of reaching this is only through the elimination of the self.
The mystic seeks destruction—not for the sake of destruction, but in order to attain a state where only the Divine remains, without any thought of self or anything else that may arise in the imagination. Thus, the mystic abandons his self and all its attributes, as he no longer desires or can possess anything other than the Divine. Without the essence of being, there is no path to true mysticism.
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Ethics and Mysticism
Here, it is essential to first distinguish between the science of ethics and mystical conduct (suluk) so that the differences between the two can be understood. While both aim to purify the soul, there are fundamental differences in their methods, which will be outlined briefly.
Difference in Subject and Method
The core difference between these two disciplines lies in their respective theoretical approaches. The ethical method focuses on the self, which stands in opposition to the Divine, whereas the mystic places the Divine as the goal of his journey and abandons the self. The subject of ethics is the “self,” while the subject of mystical asceticism is the Divine. The ethical approach focuses on nurturing and improving the self, while the mystic seeks to negate and abandon it.
The principles and tools of ethics are related to cleansing and purifying the soul, removing vices, and acquiring virtuous traits. In contrast, the mystic begins his journey with negation, aiming to renounce his self-attributes and to see his perfection only in negating everything except the Divine.
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The Ultimate Goal: Perfection and Renunciation
The goal of ethics is the attainment of moral perfection and virtuous traits within the self, while the mystic turns away from this idea, equating it to selfishness and greed. The ethical individual is concerned with their own improvement, while the mystic’s concern is solely with the Divine. Ethics aims for the cultivation of virtues, but the mystic seeks the destruction of the self, striving towards the Divine with a path of renunciation.
Thus, the subjects and goals of ethics and mysticism differ. While ethics is concerned with improving the soul, mysticism is concerned with the negation of the self in pursuit of the Divine.
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Fana and Baqa (Annihilation and Subsistence)
Mysticism is a deep and tumultuous ocean, not easily attained. The path requires the renunciation of the self and the annihilation of one’s personal attributes. Only when the individual loses all sense of their own existence, through the state of fana (annihilation), can they realise their subsistence (baqa) in the Divine. The mystic finds their permanence in the Divine, and at that moment, the self ceases to exist, and only the Divine remains.
(Page 47)
The Mystics: The Detached and the Consumed by Love
Mystics are generally divided into two types: those who are detached and observant, and those who are consumed by love and self-sacrifice. The first group is characterized by contemplation, while the second is overwhelmed by the Divine and seeks union through passion and self-destruction.
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