The Seven Rules of Divine Spiritual Conduct
The Seven Rules of Divine Spiritual Conduct
Introduction:
Mysticism, which we refer to as the “bride of sciences,” is a specialised field that has many principles and rules. This work has been written for those who wish to gain correct and accurate knowledge about the process of spiritual ascension and the attainment of knowledge of the Divine Truth. In this book, we discuss seven essential principles of spiritual practice, providing them in a concise and straightforward manner so as not to tire the reader. These principles begin by distinguishing between two types of spiritual seekers: those who are “beloved” and those who are “lovers.” “Beloved seekers” is a term that we have frequently explained in our mystical writings, attributing great importance to it, as these individuals are rare and their path of spiritual practice has not been properly articulated.
The second principle deals with the foundations of asceticism, highlighting the fact that a person can possess three “driving engines” which propel their spiritual journey. These “engines” are knowledge, action, and witnessing. The third principle addresses the challenges faced in gaining true knowledge of the Divine, for the God that the seeker strives to know is not a concept, but the very reality of existence, and the path towards this knowledge is fraught with difficulties. Only those who possess the patience to endure these hardships will eventually experience a unity with the Divine, as explained in the fourth principle. The fifth principle speaks of the crucial role of love in the spiritual journey, noting that love is essential for reaching the Divine. The sixth principle stresses the importance of lawful sustenance (halal) for the seeker, asserting that without it, no spiritual effort will bear fruit. Finally, the seventh principle states that the seeker must possess insight (basirah) and that theoretical mysticism must always precede practical mysticism to ensure that the path is not marred by misguidance.
Principle 1: Beloved and Lover Seekers
Those who embark on the spiritual journey fall into two categories: the “beloved” and the “lovers.” The “beloved” are often referred to as “captivated seekers” or “mystics in love,” while the “lovers” are known as “seeking lovers.” The beloved possess divine qualities and achieve oneness with the Divine without undergoing the same kind of austerities or ascetic practices as the lovers. For the lovers, however, the path requires discipline and rigorous spiritual practices, leading them to spiritual ascent. The beloved are often hidden among the people, embodying the notion of “the friends of God are under a cloak, known only to God.” They are seldom publicly acknowledged, unlike the lovers, whose fame often precedes them.
Mysticism is a specialised discipline, and those who are true experts in it—such as the beloved—have no need to explain its complexities to others. To do so would be akin to explaining the principles of chemistry to a layperson, which would likely lead to misunderstanding and misguidance. The true seeker aims to attain knowledge of the Divine, but this knowledge is not easily attained. It is difficult, obscure, and beyond the grasp of ordinary understanding. The seeker does not seek the conceptual God of theologians and philosophers but strives to know God as He truly is, a reality that is beyond the capacity of human intellect. As Imam Sajad (AS) states, “I am but the least of the least,” not as a sign of humility in the conventional sense, but because he acknowledges the overwhelming vastness of the Divine presence in comparison to human frailty.
Principle 2: The Three Engines of Human Movement
A crucial foundation for spiritual progress is understanding that a person can be driven by three “engines” that propel them toward higher spiritual realms. These engines are sensory perception, intellectual understanding, and mystical witnessing. Without the intellectual capacity to comprehend and understand these spiritual experiences, the seeker cannot progress. A seeker who prays for sixty years but fails to activate their intellect and spiritual awareness will see no benefit from their prayers. The journey is not about extinguishing the soul or intellect but about refining them and bringing them under control.
For the seeker to progress, they must illuminate these faculties—first through sensory awareness, then through intellectual understanding, and finally through mystical insight. Only with the proper alignment of these faculties will the seeker begin to experience the presence of the Divine. The goal is not to transcend one’s human nature but to purify it and cultivate a deeper awareness of the Divine within it.
Principle 3: The Whips of Asceticism
The seeker will inevitably encounter hardships on their spiritual journey, and the ability to endure these difficulties is essential. The seeker must relinquish not only eighty percent of their being but the totality of their self. Spiritual progress requires complete selflessness, and the seeker must not be moved by even the slightest criticism. However, God’s grace does not abandon the seeker, and He ensures that they are not led astray. It is said that mysticism has a thousand stages, one of which is “oudiyah,” where the mind of the seeker becomes overwhelmed and burns with longing for the Divine. Those who have traversed these stages have left much behind, enduring countless trials that have broken their hearts, yet they press on.
This suffering is part of the path, and it is through overcoming these trials that the seeker gains spiritual maturity. The seeker must be willing to pass through many tests, including the trial of poverty, which, when handled with grace and humility, can be a source of spiritual elevation. It is not the external circumstances that matter but the internal response to them.
Principle 4: The Unity with the Divine
The ultimate goal of the seeker is unity with the Divine, a state where the distinctions between the self and God disappear. This is not a conceptual or intellectual understanding, but a direct experience of God’s presence. The fourth principle speaks to the necessity of patience and perseverance in this pursuit. The seeker must endure the trials and tribulations along the way, including the pain of separation from the Divine, which serves as a test of faith and determination. This pain, while intense, is essential for the seeker’s growth, for it refines their soul and strengthens their devotion.
The seeker must be prepared to encounter the many veils that separate them from the Divine. These veils are not mere illusions but represent the layers of the soul that must be purified. The seeker’s journey is one of continuous purification, and only through enduring the hardships of this process will the seeker arrive at the moment of true union. At this point, the seeker no longer perceives themselves as a separate entity but becomes one with the Divine, experiencing the infinite reality of God’s presence.
Principle 5: The Role of Love in the Journey
Love is the fifth and perhaps most significant principle in the spiritual journey. Without love, the seeker cannot progress. Love is not merely an emotion, but a force that propels the seeker toward the Divine. It is the driving force behind every action, every thought, and every intention. Love for the Divine transforms the seeker, bringing them closer to the ultimate truth. The mystic is often described as one who is in love with God, and it is this love that leads them to transcend the limitations of the ego and the material world.
This love is not fleeting or superficial. It is a deep, all-encompassing love that demands complete devotion and surrender. The mystic’s love is not contingent on the fulfilment of personal desires, but it is a love that is pure and selfless. It is through this selfless love that the seeker enters into a state of grace, where the Divine is experienced not as an external entity but as an intimate presence within their own being. The mystic, through love, becomes united with God, experiencing the ultimate reality of existence.
Principle 6: The Importance of Halal Sustenance
The sixth principle highlights the importance of lawful (halal) sustenance for the seeker. The purity of the food and sustenance that the seeker consumes has a direct impact on their spiritual development. Consuming unlawful or impure food can hinder the seeker’s progress, as it contaminates the soul and creates a barrier between the seeker and the Divine. It is essential for the seeker to be mindful of the sources of their sustenance, ensuring that what they consume is pure and in accordance with divine law.
The significance of halal sustenance goes beyond mere dietary restrictions. It is a reminder that the seeker must be attentive to every aspect of their life, ensuring that every action is aligned with the principles of purity and righteousness. Every choice, no matter how seemingly insignificant, has an impact on the seeker’s spiritual journey. The path of the seeker is one of constant mindfulness, where even the most mundane aspects of life are approached with awareness and reverence.
Principle 7: The Role of Insight (Basirah)
The final principle addresses the importance of insight (basirah) in the seeker’s spiritual journey. Insight is the ability to perceive the Divine in all things, to see beyond the surface and into the deeper reality that underlies existence. This is not a skill that can be acquired through mere study or intellectual knowledge, but through spiritual practice and direct experience. The seeker must cultivate a keen sense of awareness, a deep inner sight, that allows them to recognise the Divine presence in all aspects of life.
The development of basirah requires both theoretical and practical mysticism. Theoretical mysticism provides the seeker with the necessary framework and understanding, while practical mysticism allows them to directly experience the Divine. Both are essential for the seeker’s progress, as the intellectual understanding without the lived experience will remain incomplete, and the lived experience without the intellectual foundation will be misguided. The seeker must strive to balance both aspects, cultivating a deep inner sight that guides them on their journey.
The late Ayatollah Elahi Qomshaei (may Allah have mercy on him) said, “I visited the shrine of Imam Reza (peace be upon him) and I said to him, ‘Grant me the station of contentment (Rida).’ Then I left the shrine, and a vehicle belonging to the gendarmerie hit me, causing my hand to break in the accident. He had given consent to the driver and told him to go, saying, ‘God has accepted me.’ He was in no way distressed and was instead thanking God.”
“I do not even for a moment think about problems, hardships, failure, deprivation, poverty, confusion, destruction, doom, hell, or the hereafter. Nothing in my life has ever seemed hard. One scholar once said, ‘You do not know what it means to fall; because you have fallen so many times that falling has lost its meaning for you.’ I saw how well he understood this. Even if my head, neck, hands, and feet are cut off, it makes no difference to me, for I have a reality that is eternal and beyond the reach of their harm. One of the pressures I experienced in my youth was the pressure from excessive work, and sometimes I would become so exhausted that I would go up to the roof of the Fayzieh Seminary, which overlooked the shrine, and sit there for a moment. One of the servants would say, ‘If the caretakers of the shrine see you here, they will confront you.’ But it was only there that I could briefly relieve my fatigue. Of course, work itself is energizing, and it brings joy, passion, and assurance, especially intellectual work, which brings even more confidence because no one can take it away from you. And if there is knowledge that has become your belief, not even the hand of death can take it away from you. Having it causes no distress. Of course, some forms of divine knowledge are very heavy and tiring, but they do not cause distress.”
“One of the hardships that the traveler (Salik) faces in the path of spiritual journey is being tested by those who are outwardly oriented and create obstacles for him. It is always the case that God tests inwardly oriented servants by outwardly pretentious and hypocritical ones to see whether they can preserve their goodness and purity in the face of them or if they will fail.”
“However, the final point I would like to mention is the expression of gratitude in the face of hardships and gratitude in the face of afflictions. It must be noted that gratitude for blessings can sometimes become a form of self-satisfaction, and having shame in the face of that, as well as shame in giving thanks, is better. It is not the case that the Salik’s gratitude, even in times of affliction, is the final perfection for him.”
Principle 4: Iyak Iyak (You Alone, You Alone)
Paying attention to “Iyak Iyak” (You alone, You alone) is one of the most important principles of spiritual progress. The explanation is as follows: God is a professional; He sends His grace at every moment, but from this side He throws stones and from that side, He throws pebbles to identify the acceptance of the travelers. One must tighten the belt and say, “I want to be worthy.” God loves a traveler who stands before Him. God loves for someone to imitate Him, to stand and say, “You.” Who is bold enough to stand before the Truth and say “You!”?
I remember that when I was going to school, I had a teacher who was very humorous and sometimes spoke in seemingly crude terms. He would say, “O mother… coffee house…” God acts the same way: He shouts loudly that He is sending a trial, but if you stand firm, you see that He was joking. You say “Iyak,” and the rest is not important. The important thing is that you stand firm, and God is pleased with that. Of course, if you have the courage, stand, because if you stand, pebbles will be thrown from this side and stones from that side, aimed at you. But you must remain indifferent. The Salik is a proof for the people of the last times, showing that there is a proof. A woman who is on the path may not even know the goodness she has attained by saying yes to Him! Let her not know; what matters is the love the Salik has. A Salik should not abandon his time for leisure with his family, and at home, he should behave in such a sweet way as if he were accompanying the most beautiful of angels. See how Joseph endured!
God is the most indifferent of all beings, followed by the saints of God. Of course, God’s heart is delicate, and with that delicate heart, He breaks, but He does not destroy. Those who destroy are beasts. The Truth walks without legs.
It is said that the dog has a sense of smell 5,000 times more powerful than a human. This is not true. The human ability in anything surpasses every other creature. It is this intoxicated and oblivious human who has fallen into negligence and shuts off his senses. Such a person is not a human; he is a creature of lower form. The saints of God have sensory powers billions of times greater in taste, hearing, and smell. What does this indifference mean? I say that God is indifferent. What does difference mean? Difference means having a front and a back. Two things that are a little this way or that way are at least different in space. Front and back, small and large, black and white are all differences. But the Truth has no front or back in this world. When something has no front or back, it has no difference. Those who distinguish differences have a front and back, and they must cover their nakedness. The Truth has none of these distinctions and does not care for covering nakedness: “You see no disparity in the creation of the Merciful.” Everything should be seen with one eye. A person must close one eye and see everything with the other. Of course, some people who close both eyes see better. You do your job; they know their job well.
In this regard, it is worth mentioning that the traveler may sometimes fall into the misconception that it is idolatry to see someone as a cause. It must be understood that looking at the cause alone, without acknowledging the ultimate cause, is idolatry. Moreover, sometimes destroying the cause itself is idolatry. Just as in attributing causes, one must consider the ultimate cause and not forget it, destroying the cause is also a form of idolatry. For example, if the conditions are favorable for the Salik to benefit someone, and he does not do so, he has destroyed the cause, and God will send that benefit to someone else, perhaps in a better manner. One should never regard an occurrence as trivial or ineffective. We always say that if you find an enemy, do not fear, for surely God will send you friends who will compensate for all the harm caused by the enemies. Of course, it must be understood: “Wherever you may be, death will reach you, even if you are in fortified towers, and when something good befalls them, they say, ‘This is from God,’ and when something bad happens to them, they say, ‘This is from you.’ Say, ‘All is from God.'”
One of the results of this principle is that the believer traveler must be attentive to reason, scholars, custom, people, and most importantly to the Law (Shari’ah). I accept everything, even idols, but not for prostration; rather, to place them under a pot to heat the water. Nothing should be rejected, but everything must be accepted in its proper place and rank.
Rule 6: The Halal Nourishment
One of the most fundamental principles of spiritual conduct is to have lawful (halal) food. In spirituality, we emphasize halal nourishment first and consider it the most crucial factor in the spiritual advancement of individuals. For instance, someone who becomes contaminated with wine is likely to have had an impure origin or an impure bite from either themselves or their ancestors. Of course, in our country, since wine is forbidden, many individuals turn to opium instead, even though opium is more harmful than wine and ultimately weakens the body completely over time. An impure bite can even erase the effect of nobility in individuals, stripping them of both spiritual leadership and the ability to act as guides, turning them into adversaries of the Imams (peace be upon them), or it can wipe away knowledge and purity from several generations. The impact of impure nourishment is profound, and it should not be dismissed or neglected. For example, if a mother consumes several kilograms of sour apples during pregnancy, the child’s appearance will change. Nourishment has such an effect. For students of theology, nourishment is the most important factor for their health and happiness, which means they cannot accept funds from just any source; they must give their own share of alms (khums) and must be careful in this regard, or else they may suffer from its consequences. Someone who can ensure their nourishment is lawful easily ascends toward the realm of meaning and perfection, reaching great heights. For example, some students listened to our lectures on the “Stages of the Traveler” and practiced them. Some of them became able to perceive hidden matters. One of them confidently spoke about aspects of the life of one of our students, revealing details that he could not deny. If one can solve the issue of their nourishment, they can soar freely. Nourishment is extremely important. The traveler (saalik) must ensure that their alms are from lawful sources because they are embarking on a long journey and must secure themselves firmly for it. Halal nourishment is to a person what fuel is to a car; if something else is put into it, the car will not move. Many of the anxieties, worries, and discomforts stem from the nourishment we consume. We should not be negligent about our nourishment and must avoid falling into the trap of accepting funds from any source. The poverty and need of some students are a test. It is true that if someone adopts the character of a scholar, they may accept funds from any just scholars without issue, as they are not required to exercise caution. However, if someone is not a scholar or lacks justice and spends the Imam’s share, it becomes problematic, as they do not have permission to access such funds, and it is akin to taking stolen money.
Rule 7: The Superiority of Theoretical Mysticism Over Practical Mysticism
Practical mysticism is derived from theoretical mysticism. Everything must be thought through before it can be practiced without harm. It is the correct understanding and comprehension of the practice that gives it value. Mysticism, like theoretical wisdom and ethics, is always more important and precedes practical mysticism, wisdom, and ethics. A seeker must inevitably acquire theoretical mysticism from an experienced elder who has endured the path, otherwise they will fall into the darkness and delusions of ignorance and stray into the pit of superficialities and deviations. Theoretical mysticism, wisdom, and ethics also hold true value when they are rational, proven, and supported by infallibility, or when they are referenced to the Quran. The newer forms of mysticism, such as Qalandariyya and Darvishism, and many ethical schools are flawed in their foundational theories. Theoretical mysticism must be based on logical reasoning. Practical mysticism derives its legitimacy from well-established, wise theoretical frameworks that align with religious law; otherwise, it risks falling into deviations. Especially since foreign colonial forces invest in spreading superficialities and internal superstitions create a fertile ground for them. In the transmission of religious texts and sources, both the authenticity of the chain of transmission and the way in which religious content is interpreted are important.
One of the groups claiming to follow the mystical path are the Darvishes of the monasteries. It must be noted that some of these monasteries and their followers are deviated. For instance, sometimes they use hashish to help them immerse in mysticism. Hashish only disrupts their night-time sleep, but this immersion in cold water intoxicates them for the night. Some of these Darvishes, athletes, or even dissolute men and women use substances that poison and corrupt their bodies, shorten their lives, and lead to disease and madness in old age. For example, in some parts of the world, women are made to run fast and become agile by stripping them naked, tying their hands and feet, and whipping them to remove their body fat, or pouring hot wax over them to strengthen their willpower and increase their endurance, thus making them as light as a racehorse or a hunting dog. These groups, which are primarily secular in nature, are secular in practice, not in belief. They keep God in their hearts like a treasure chest but fail to follow His commandments in their actions and refuse to comply with divine duties.
In some monasteries, there are also practices of asceticism that do not benefit the seeker. Some of these monasteries possess secret rituals. For instance, they claim that Nur-Bakhsh has about fifteen poems recited in the monasteries, and the Darvishes use verses from these poems to recognize each other. Nonetheless, some monasteries disregard religious rulings under the guise of mysticism and the greatness of their spiritual leader. What is essential in spiritual leadership and mysticism is nearness to God through the path He has chosen for humanity, not through a path of personal preference. The closeness and attainment that one seeks must be through the way that God has set, not by any other route. Every individual’s path and duty are unique, and God has granted humans reason to complete His argument and leave no one with an excuse against Him. One cannot simply judge individuals based on their physical actions such as bowing and standing in prayer, nor should one be deceived by their tears. Weeping is not evidence of goodness or spiritual depth. A person who has lost their child weeps from grief, and a child who loses their money might weep as well. Some weep due to pain or joy. The shedding of tears does not necessarily indicate a connection with God; rather, it is the thought and intention behind one’s actions that determines their value. There are precious narrations in the book Al-Kafi in the chapters on reason and ignorance, which we have elaborated on in our book “The Way of Wisdom.”
Another deviation worth mentioning is that sometimes a seeker adopts an unusual appearance to the point where they become a spectacle for society. Therefore, it is not right for a person to make themselves ill by excessive fasting or praying. Prayer, fasting, and other acts of worship are meant to revitalize and renew us, and we should maintain an appearance of calm so that no one suspects that our inner hearts are deeply immersed in the love of God. The heart should be pure, but it must be covered with a layer of reason, as both neglect and extremes in this regard are deviations. It is incorrect to justify extreme asceticism with the verse “Fight in the cause of Allah and know that Allah is All-Hearing, All-Knowing” (2:244), as this verse refers to striving for the advancement of religion in the face of enemies, not to self-inflicted hardships.
Returning to the main discussion of the precedence of theoretical mysticism over practical mysticism, we must highlight that when our emotions transform into knowledge, since knowledge is superior to mere information, mysticism should naturally precede empirical sciences. However, since research in spiritual matters is slow and often deviates from its proper course, becoming limited to vague and anecdotal knowledge, human sciences and mystical knowledge lag behind empirical sciences.
Just as empirical research can take decades to resolve a single issue, in human sciences and mysticism, there are many unresolved questions that may take years to investigate.
However, in applying human and mystical sciences, it is essential not to confuse scientific discussions with superstition. For example, someone who writes a prayer with saffron for it to have an effect must consider the importance of the writer’s spirit and the sanctity of their soul, as it is this essence that imparts the effect. Thus, one should not fall into the trap of charlatans and fortune tellers who offer superstitious experiences. In the realm of scientific truths in mystical studies, it is crucial to separate superstitions from genuine knowledge, as the line between them can often be quite blurry. Without a solid foundation in scientific principles, we cannot accurately distinguish between superstition and true wisdom.
Human sciences, particularly mysticism, can grow and develop when they free themselves from old, narrow, and sometimes superstitious environments and step into the realm of science. For example, when it comes to understanding God, what we conceive of as God’s attributes is merely a reflection or conceptualization, not the reality of God. The truth is beyond our limited expressions and is present in all things, but nothing encompasses God. What exists is the manifestation of God, but human minds are too weak to grasp this reality fully. This issue is elaborated on in our book The God We Worship.
For instance, when a person stands behind another in prayer, it is as if they are embracing God. The believer’s following of another believer in prayer is a source of immense reward, far exceeding fifty years of light. It is in congregational prayer that the believer feels the presence of others, and it is in solitude that the longing of separation burns within the soul. Solitary prayer is one of isolation and sorrow. Let us recognize one another’s worth before we are separated from one another.
We should never forget the value that God places on His servants. He desires each of them individually, and every servant is precious to Him. God works through each individual according to His will, and we, as humans, often reduce this to mere words. At the very least, we should practice taking care of ourselves, exercising humility, and not acting foolishly, so that we may be able to extend that care to others without becoming politically motivated or influenced by opportunistic individuals.
