You cannot find it. This leads you to belittle it (this station), and causes you to become lazy in immediately fulfilling its requirements. (Asfār, 52)
Even though the stations (mawāṭin, singular: mawtin; spiritual stations or stopping-places) that we promised to inform you about are many... since enumerating their details exceeds human capacity... they are collectively divided into six stations (mawāṭin): The first station (mawtin-i awwal) is the station of "Alastu bi-rabbikum" ("Am I not your Lord?")—the covenant of alast. This is the place where you, together with all spirits (arwāḥ), were present before your physical body. There, when He taught you that He created you purely out of grace and generosity, you learned what the Real (al-Ḥaqq) demanded from you when you would act, and you immediately fulfilled it without hesitation (you prostrated). For Allah demanded it directly, without intermediary. The decree of His will (whether some accept and some reject) cannot be specifically rejected. 674 stations/mawāṭin.
When the intermediaries between you and Him are removed, and the specific matter He demands from you comes together, the demand at this station is that you affirm His lordship (rubūbiyya)... (Asfār, 53)
The second station (mawtin-i thānī) is the world (dunyā) in which we now reside. According to the Shaykh (Ibn ʿArabī), the dunyā extends from the lower part of the sphere of the fixed stars to the earth...
The third station (mawtin-i thālith) is the barzakh (the isthmus or barrier) between the world and the hereafter... The Shaykh (Ibn ʿArabī) said: Know that the barzakh is a veil that separates two things, like the line that divides sunlight from darkness. As in Allah's bayān (clear exposition): "Between them is a barzakh (barrier), so neither of them transgresses" (al-Raḥmān 55:20). The meaning of the Arabic expression yabhiyān in the verse is that one of the seas does not mix with the other. Therefore, the veil that separates them cannot be perceived by the physical eye; if it could, it would not be a barzakh. Thus, the interval between the known and the unknown, the existent and the nonexistent, the negative and the positive, the rational and the irrational is called the barzakh. This is imagination (khayāl). When you, as a rational person, perceive it, you know that you are perceiving something related to existence, you see it, and you know it with certainty. For this reason, it is something whole and essential. (Asfār, 54)
The fourth station (mawtin-i rābiʿ) is the homeland of resurrection (ḥashr). This is where people are gathered on the plain of sāḥira (the gathering place). It is called sāḥira because both their sleep and wakefulness occur there. Its origin is well-known. It was transformed from the passive to the active. Thus, as it is said, "a life with which you will be pleased and content" (cf. al-Fajr 89:27-30).
The Shaykh (Ibn ʿArabī) said: My brother! Know that when people rise from their graves and Allah Most High wills to replace the earth with another earth, the earth will be opened and spread out, and a bridge will be brought. It will become darkness beyond darkness, and people will be upon the bridge. Then Allah will change the earth as He wills. This is called sāḥira. It is an earth in Allah's ʿilm (knowledge) upon which no one has ever slept. Then Allah Most High will extend it and add to its width and size as He wills, from twenty-one to ninety-nine times. He will extend it so much that you will see no curvature in it... (Asfār, 58)
The fifth station (mawtin-i khāmis) is Paradise (janna). It is between the concavity of the sphere of the outermost heaven (atlas) and the convexity of the sphere of the fixed stars. Hell (jahannam) extends from the bottom of the sphere of the fixed stars to the center. For it is impossible, in terms of form, for the seven heavens and the elements to reach Hell after separation and judgment.
The sixth station (mawtin-i sādis) is the homeland of the sand dune (kasīb). It is a hill made of white musk. When creatures see the Real (al-Ḥaqq), they will be upon it. It is outside Paradise... For it is in the Garden of Eden (Jannat ʿAdn). The Garden of Eden is also outside the other gardens, for it is the fortress and citadel of the gardens. There, the presence and elite of the king enter, while the generality of people may only enter as visitors.
...In each of these stations... there is a position (mawḍiʿ) that we have indicated in the six stations... In these stations, there are manifestations (mazāhir) that humanity cannot bear... — (by 'cannot bear' is meant) that it is not possible to enumerate them... for they are many, and in fact, we do not need to leave our current topic to explain this. We only need to explain the world (dunyā), which is the place of obligation (taklīf) and trial (ibtalā, imtiḥān)—that is, testing (ikhtibār)... and... (these acts), which are the place of deeds that will be the cause of blessings in the stations that follow, and which are not found in any other station except this one, the world (dunyā), which is the place of obligation. (Asfār, 59)
Manifestations (mazāhir): You may think that some manifestations (mazāhir, loci of appearance) that have an actual ruling externally are qualified by existence. When we realize that there are those who do not know this matter to this degree among the possible essences, it becomes clear that there are those among our peers who do not know that we are in a state of nonexistence in the state (ḥāl) in which we exist. Especially, we are described as loci of manifestation, and with this much, we have informed the one who did not know, and explained to him what he did not know. He accepted this. We also informed him that he benefited from existence by being a locus of manifestation. He then abandoned this belief, not because of the benefited existence, but because of this conviction. (Asfār, 15)