Spiritual Health Learning Community Center
Exploring Life's Horizons
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Allah does not look at your forms and possessions, rather Allah looks to the intentions
within your hearts. - Prophet Muhammad (Peace be upon him)
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Intention
According to practitioners of the Sufi path, no undertaking
has spiritual value unless it satisfies four conditions. (a) The
activity should begin with the intention of expressing service
for, and love of, God. (b) The activity should be pursued with
a willingness to struggle to do whatever one can to have the
activity reflect, as far as possible, the original intention. (c)
The activity should be terminated with the intention to direct
all praise to God for the conclusion of the activity. (d) One
should be prepared to accept whatever comes from the
activity, irrespective of whether we deem the results to be
"good" or "bad", as the will of God acting for our spiritual
benefit and well-being.
Within each of us, there is a capacity which is extremely
sensitive to a vast array of phenomena operating within, and
around, us. This capacity gives expression to the character of
the intention with which we engage any given activity.
Intentionality colors and shapes everything we do.
The phenomena to which intentionality is sensitive are
manifestations of Divine light. As that light passes through
Creation, different spectral patterns of absorption and
emission of Divine light are generated according to the
capacity of each created thing to do so.
Within us are spectroscopic-like instruments (e.g., mind,
emotions, heart, spirit, etc.,) which register and analyze the
spectral signatures of the things and events of life we
encounter through our experiences. Intentionality is fed by,
and sensitive to, the recordings and analyses of all these
instruments.
In a sense, intentionality is sort of like a light-sensitive,
interactive, film medium. In this respect, intentionality has
two broad ranges of sensitivity.
One dimension of this sensitivity is phototropic. This aspect
of intentionality will orient itself toward, or around, different
sources of Divine light.
The other dimension of intentional sensitivity is photophobic.
In other words, it will turn away from various manifestations
of Divine light.
In order not to confuse spiritual issues with physical matters,
the aforementioned properties of intentional sensitivity will
not be designated as "phototropic" and "photophobic". The
terms "nurtropic" and "nurphobic" will be used instead,
since "nur" is the term used by Sufi masters to refer to the
manifestations of Divine light.
The nurtropic range of intentional sensitivities is: drawn
toward, seeks out, oriented by, informed through, and
nurtured by spiritual light or nur. On the other hand, the
nurphobic range of intentional sensitivities all are: drawn
toward, seek out, oriented by, influenced through and
sustained by darkness, ignorance, density, rebellion and the
like.
Moreover, the nurphobic range of sensitivities is antagonistic
to, and in conflict with, the nurtropic range of sensitivities.
Our lives are marked by the interference patterns created by
the interaction of these two manifestations of intentionality.
These nurtropic and nurphobic sensitivities seek to entrain
choice to reflect their respective orientations. This has very
important spiritual ramifications because intention is the
fulcrum about which the heart turns.
More specifically, intention is the medium through which the
heart's condition of faith is accessed by, and interacts with,
the nurtropic and nurphobic tendencies within intentionality.
Faith, in turn, is a force which gives expression to the sort of
doubts and commitments we have as they shape, modulate
and orient behavior.
Faith is colored by the dialectic of nurtropic and nurphobic
sensitivities of intentionality. Our attitudes, priorities, goals,
aims, values and so on are underwritten by the character of
our faith, whether it be spiritual or non-spiritual in nature.
Whichever way the heart turns, is the direction in which we
tend to travel. Consequently, when intention is entrained by
either nurphobic or nurtropic sensitivities, or some
combination thereof, the condition of the heart's faith will
reflect this and so will our actions.
Intentionality gives expression to the exercise of free will. As
such, free will becomes a matter of whether, on any given
occasion, we align ourselves with the nurtropic or nurphobic
dimensions of intentionality.
Nurtropic 'colored' intentions are inclined to the essential
self. Nurphobic 'colored' intentions are oriented toward the
false self conglomerate known as the ego.
The nurtropic dimensions of intentionality seek to align with
the varied manifestations of nur or Divine light. Prophets,
friends of God, spiritual guides, Divine revelations, worship,
prayer, remembrance, submission, mystical unveilings, and
Divinely inspired dreams are all examples of manifestations
of Divine light.
On the other hand, nurphobic dimensions of intentionality are
inclined to align with qualities of darkness, as well as shun
manifestations of spiritual light. Satanic influences, rebellion
against Divinity, the gratifications and entanglements of the
world, forgetfulness of God, self-worship, destructive
emotions, and addictions all give expression to the sort of
qualities which attract our nurphobic intentional sensitivities.
Nurtropic tendencies within us invite sincerity of spiritual
purpose, struggle and commitment. Nurphobic inclinations
within us resist and reject such purposes, struggles and
commitments.
Purification of our nurtropic capacities involves
strengthening and intensifying the character of our
inclination toward sincerity of spiritual purposes, struggles
and commitments. This is accomplished through association
with the various ways in which Divine light manifests itself.
However, such association is especially valuable in
conjunction with the spiritual guides who are heirs to certain
facets of the duties of the Prophets.
Sincerity is indicated by one's willingness to detach oneself
from: the ego; this present, physical world; and, the desire for
paradise or heaven. Sincerity also is characterized by an
absence of expectation concerning: reward, favor, gifts,
states, stations or spiritual experiences, as a return on one's
efforts. Finally, sincerity involves an increasing attachment to
sacrifice for, love of, and humility before, God.
The more advanced stages of sincerity, or the purification of
intentionality, entails an abandonment of any sense of
sacrifice concerning one's commitment to God.
Pure sincerity is to turn over all aspects of intentionality to
the will of God.
In effect, the individual who is immersed in these higher
stages of sincere intention becomes like a superconductor of
Divine will. In other words, the person offers no resistance,
distortion or impediment to the transmission of Divine
purpose.
The masters of the Sufi way indicate God looks to the
character of our intention rather than to the nature of our
actions. The reason for this is because many factors beyond
our control may affect the character of an action, but
intentions are within the purview of our control, and they do
not lie.
Intentions are what they are. They reveal to God, very
clearly, whether nurtropic or nurphobic inclinations are the
dominant force in entraining the orientation of our hearts
under any given set of circumstances.
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