In the name of God, I am glad to be at your service in the new season of this series, and God willing, we will be together for the presentation of ten new articles. The article I have designated as the eleventh article is titled "Ontological Guidance". The word "Takwin" (ontogenesis/origination), which means creation, bringing into being, and origination, points to the idea that there seems to be a purposeful system behind this creation. The word "Hidayat" (guidance) also shows that this bringing into being, creation, and the set of activities performed in its process are directed toward a specific goal. We will define the combination of these two words, namely "Ontological Guidance", in this article and examine its instances.

Text of the Article

The human mind, in its pursuit of ecstatic reception (Wajd), directs its attention toward the Shaped Space. According to revelation, the Shaped Imaginal Body becomes associated with the human mind. The part of the mind that connects with the Imaginal Body becomes capable of interaction—both action and reaction—with the sensations received through this form. With each shaped and imaginal experience, the mind registers an impression and responds with either acceptance or rejection. Acceptance represents affirmative confirmation, while rejection denotes a form of denial. The repetition of such experiences gradually forms the conscious mind.

Ontological guidance refers to the totality of processes by which a conscious mind is formed; its result is the emergence of perception within the individual. In this process, each affirmation or negation corresponds either to divine revelation or to the human being’s innate disposition. At this stage, the individual perceives themselves within the Shaped Space, embodied in an Imaginal Body, and begins to develop self-awareness. For instance, they are drawn to flowers and repelled by thorns; they welcome light and fear darkness. These reactions reflect the person’s ecstatic reception (Wajd) in the shaped world—expressed as mental affirmation or rejection. Thus, the human mind consists of two dimensions: one abstract and unconscious, and the other shaped and conscious. However, shaped awareness itself creates a kind of veil or separation between these two realms.

Explanation of the Article

At the beginning of the article, we see: "The human mind, in its pursuit of ecstatic reception (Wajd), directs its attention toward the Shaped Space." If you have read the collection of the ten previous articles, you remember that we talked about the human mind and that this mind receives in the Shaped Space. However, to help you connect better with the material, remember this point: we considered two worlds; a shapeless world and a shaped world in which Imaginal Bodies exist. We said that there is an order and command according to which, from the shapeless mental space, a part is taken so that it perceives a body associated with itself for its presence in an imaginal space [1]. We discussed this topic in the previous articles; review it in your mind so that when you enter the article and confront the sentence "The human mind, in its pursuit of ecstatic reception (Wajd), directs its attention toward the Shaped Space," you know that this sentence refers to those same two worlds: the shapeless world in which the shapeless mind and shapeless factor exist and want to enter the Shaped Space, and for this purpose, it takes an Imaginal Body and enters other parables as a parabolic representation.

Then it says that according to revelation, the Shaped Imaginal Body becomes associated with the human mind. The part of the mind that connects with the Imaginal Body becomes capable of interaction with the sensations received through this Imaginal Body. With each shaped and imaginal experience, the mind, after receiving the impression, responds with either acceptance or rejection; that is, an affirmative or negative confirmation. This part can be interesting to you because when you look at your own experiences in the Shaped Space, you see that you have faced it: a reception and then a response is created in your mind—either you have accepted it and a sense of satisfaction has arisen in you, or you have not accepted it, you have rejected it, and you feel an aversion to it. In the article, it is said that this acceptance is affirmative confirmation, and that rejection is negative confirmation. The repetition of these experiences leads to the creation of the "conscious mind".

Here we face a key topic; perhaps we should think more about this conscious mind. The article wants to say that the shapeless mind we talked about, which has been associated with an Imaginal Body and has entered the shaped world, must pay attention to the receptions it gets from its surroundings. The very same reception and the very process of confirmation in the form of acceptance or rejection transforms a part of this mind into a mind in which consciousness, knowledge, and knowing exist. In what form of propositions does the totality of this knowledge manifest? In this form: "I confronted that phenomenon, I confronted that parable, and it brought about a state of satisfaction in me"; or conversely: "Upon confronting that phenomenon, a rejection arose in me, I did not like it." We regard these propositions as a kind of knowledge; as if you know something, and we have named it the "conscious mind". But the large, very vast and immense part of this mind, which we must take into consideration, is not known to us; that is, the unconscious mind.

In the article, we see that "Ontological Guidance" is now defined: Ontological guidance refers to the totality of processes by which a conscious mind is formed. This is the very goal I talked about earlier; all the stages I presented to you at the beginning of this discussion are that "totality of processes". We call all of these "Ontological Guidance". And where does this guidance lead? To the conscious mind; the conscious mind of the human is the product of the work. Now suppose the conscious mind has been brought into existence; what is the result and product of the work? It says the human's ecstatic reception (Wajd) will be created. Pay attention to these two points: the product of the work is the human's ecstatic reception (Wajd), and at the beginning of the article it was also stated that "The human mind, in its pursuit of ecstatic reception (Wajd), directs its attention toward the Shaped Space." If we put these two together, we reach a conclusion; that is, if an ecstatic reception (Wajd) is occurring, that totality of processes must be placed alongside it. How has ecstatic reception (Wajd) happened? Activities have been performed: from the shapeless world a part was taken, an Imaginal Body was associated with it, these were performed by the command of revelation, and now it observes itself in the Shaped Space. All of these are processes, and where did this matter that he can experience ecstatic reception (Wajd) come from? From that conscious mind; it is this mind that can perform such a thing.

In ontological guidance, that confirmation or rejection is performed according to revelation or the innate disposition of human. At this stage, the individual perceives themselves within the Shaped Space, embodied in an Imaginal Body, and begins to develop self-awareness and cognition. For instance, they are drawn to flowers and repelled by thorns; these are all parables. Why are you drawn to flowers? How do you repel thorns? It is the very thing you are receiving: you welcome light, you want to avoid darkness. The collection of these parables is the very ecstatic reception (Wajd) of human in the Shaped Space, which is formed in accordance with the affirmative or negative confirmation in the mind.

Now, the human mind consists of an abstract unconscious dimension and a Shaped Space conscious dimension; but this shaped awareness itself creates a kind of veil between these two dimensions. Actually, I am preparing the ground for the next topic. Why? Because after this, it says that if this Shaped Space conscious mind comes into being and that chain of ecstatic reception (Wajd) is formed—I used the word "chain" deliberately to say that this matter of ecstatic reception (Wajd) itself has levels; perhaps this is also a point you should think about in the article: this matter happens step-by-step. Those receptions we talk about, and our conscious mind is also evolving; because in the different experiences it finds, it sees the number of these propositions increasing; but it also has a fixed foundation: liking and disliking, or the same affirmative and negative confirmation.

Now you see that the human possesses knowledge, has understanding, and works around themselves based on that same affirmative or negative confirmation, completes propositions, and lives in a Shaped Space. Our discussion is here: exclusive attention to continuing the work with this conscious mind alone—which brings about an imaginal life in me—and at the same time, neglecting that a very large, rather it must be said infinite, space under the title "unconscious mind" exists—space about which I have no news, and even if I say I have news, it is related to those propositions I have acquired in the shaped world—this is what we call the "veil": that I remain in this small part, see all my capacities in this small part, and forget where the main story is taking place; that is, to pay less attention to that unconscious space, that shapeless space.

Of course, in the previous articles we said that human can do this. How? They must pay attention to abstract topics. That I saw a flower and liked it does not mean that the only topic is this and I must remain alongside that same flower and not address the subject of beauty and aesthetics; this is the very veil we talk about: that I have remained only in the form, and because I have received that others also express the same result that "the flower is beautiful", I try to make myself similar to that beautiful flower or possess the flower for myself. But the discussion is here: what was the main story? The main story was the discovery of beauty. Beauty is an abstract topic; I cannot see beauty without an instance around me, but I can work on the concept of beauty in my own mind. Here, that ontological guidance we talk about enters the work again; that is, for me who wants to work on that abstract topic, other helps will come to give me the power to work on the concept of beauty and aesthetics.

Now we presented the concept of beauty, but you can also present other concepts; like loyalty, like affection. You see that humans present loyalty in various examples as a value. My point is that if I remain in the same instance, meaning if I stay only in that same particular conscious mind, and do not work on the concept of loyalty as an abstract thought, do not expand it and do not create new instances for it, in this case a veil is brought about; it is the same about affection. Affection is also an abstract topic that can have various instances.

Human begins progress when they migrate from this particular conscious mind to the shapeless space, meaning those same abstract thoughts, and can discover other horizons using ontological guidance, which is considered compatible and inspiration-like processes, and when they return to the Shaped Space, they experience new instances for expressing kindness, for defining beauty, loyalty, and other concepts that you yourself can present. I hope this article has caught your attention, and in the continuation of the path, we can talk more about guidance, in relation to the shaped mind, and especially about identity and human. Thank you for paying attention to this program.

Footnotes: [1] Reference to Article 3.