If the person’s capacity and capability is appropriate he will eventually come to the recognition that his assumed constructed identity or ego-self doesn’t actually exist and that it is only the One who is manifest in the whole of existence… This recognition and experience will be due to inspirations he will begin to receive as a result of having reached the next station called “The Inspired Self” (Nafs-i Mulhima). This state of consciousness is literally about recognizing one’s essential reality via inspirations. This is the state I referred to in the previous chapter when I talked about those on a spiritual high who claim things like “I AM – I AM THE ONE”.
The culmination of this station is attained via Ascension (miraj) and its result is the disclosure of the name al-Wali in the person’s life.
Some think this initial experience of ascension in the beginning of sainthood is the actual thing, whereas this is only the gate. For those other than the Rasuls, the experience of the reality commences after one enters through these gates.
After this point all types of assumption, imagination, and conception ceases, the person comes out of hic cocoon and steps into the life of reality.
This is where a Rasul is disclosed (irsal) and information is revealed (inzal)…
Rasuls are like geysers, walis are like artesian wells.
At this level, whatever the person’s experience may be, he will be in a state of absolute observation, perceiving (as-Sami) with the Nur (Light of Knowledge) of the One. Thus we call this level of consciousness “The Peaceful Self “ (Nafs-i Mutmainna) always in a peaceful contented state. This is not to mean being content with displeasing things however, the one who lives will know…
As for the mystery of “Akbariyyah” which is our main topic, it is much beyond these things. When the mystery of Akbariyyah is disclosed to one, he will forever be in a state of awe. One can experience an imitative version of this in the state of “The Inspired Self” at the level of ilm al-yakeen (the knowledge of certainty) and the actual version in the state of “The Pleasing Self (Nafs-i Mardhiya)”.
After one of the meanings of the name ‘al-Wali’ becomes disclosed according to the person’s nature, he will no longer feel any fear or any form of suffering, the door of “Awe” will forever remain open to him.
A servant will forever be a servant; he can never be Allah, however elevated his state or status may be. To think of this in any other way is nothing but ignorance.
The source of awe isn’t the reality of Rububiyyah but the disclosure of the secrets of Akbariyyah.
This leads the person to face the truth of the name al-Kahhar and the result is the disclosure of “Ahadiyyah” in one’s consciousness. The external aspect of this state is Nafs-i Mardhiya, the internal aspect is Nafs-i Safiya (The Pure Self) and its experience is Amaiyyah (nothingness).
All of these are the reflections of the station of the Names, even the attributes pertaining to the Absolute Essence (dhat) are reflections of the station of the Names. This is according to my understanding.
Thus the reference I made earlier to those with a spiritual high or in a drunken state are due to the secret of Wilayah that becomes disclosed in their lives after their experiences at the station of the Inspired Self…
It’s also crucial to understand the level and state at which these eminent saints said or did the things they said or did to duly evaluate and have a holistic view of their experience.