Law of Creation

Everything in the universe has one or the other name for it. Name of a thing displays that thing for us. It must be kept in mind that name refers to the body of an object only; actual body of an object is its Hiola (Halo graphic Existence, the astral body).

When, for instance, we pronounce the word ‘water’, a shape and form with certain features comes to our mind, which we name as water. Similarly, when name of a person, for example, Tom is uttered, the reference is made to those physical features of the person, which are before our eyes. In depth analysis of this thing is revealed that name is only a symbol to represent something. If this symbol representing the physical body is abolished, that thing ceases to exist in the manifested world. Or, in other words, noun or name of an object is used to indicate the body and not the soul or the life of that individual.

When we say ‘pen’ the spellings or the words, or the symbol or the physical form of a pen is not referred to rather a thing that writes come to our mind, that is, the properties of the pen come to our mind. Pen is the name of that thing which helps us to pen down the thoughts on a paper. Although the word ‘pen’ refers to a body of an object, but in actual effect, the property or the ability to inscribe, which is the spirit of the pen is mentioned. All the species and the individuals and members of all the species have to have a name.

For the sake of understanding let us take every individual of the universe as a moving particle having two sides. One of these two sides of the movement is bright, colorful and is known as body. The other side is colorless light, which is known, as nasma that is on the one hand is Time and on the other is the Space. Time is the soul and the Will of God. Time on the one hand is the Beatific Vision and on the other the Attributes of God.

It is one of the sayings of the holy Prophet (PBUH), “Do not condemn Time because God is Time.”
Time is that dimension of the movement in which there is no variation. And, Space is that dimension that is variable.

Nasma = Time = Soul = The Will of God

One aspect of Time is the Beatific Vision.

The other aspect of Time is the Attributes of God.

Two things are of primary importance when the universe is taken into consideration. The universe is kinetic and this movement is seen because of the features of the universe but the movement by itself remains invisible to our sight. Movements of the physical body are controlled by something else. The body is devoid of any movement at its own accord. One aspect of the movement is visible but the other one is invisible, which is the light, color, noor, nature, reality or the nasma. The visible aspect of the movement has variation in it and is known as space. The invisible aspect of the movement is invariant and is known as Time. The aspect having perpetual variation is the creation.

In defining the Creator, God has stated: -

1. “ O’ Prophet! Tell that God is one and the only, has no match.”
(When the creatures are mentioned they have to be in plurality.)
2. “God is free from every want.”
(Creatures have to be depending upon sustenance.)
3. “God has not begotten, i.e., He has no procreative source.”
(The creatures have to have parents and a procreative source.)
4. “God has fathered none” (Creatures have their offspring).
5. “God has no family” (Creatures have to have a family)

The properties of the creatures remain constantly changing. A son today is the father tomorrow. The needs and requirements also keep on changing with age and circumstances. The family norms also keep on altering. These five characteristics of the creatures are the space and are visible whereas the characteristics of the Creator are exactly opposite to those of the creature. They have a beginning; an ending, uncertainty, doubts and variation of all types are found in the creatures. Gradation and alteration in the light causes the different species and then different species have different forms and features particular for each one of them.

Time and Space have been exemplified as a passage and the passenger, in the book ‘Loh-o-qalum’.

Time is the passage and space is the wayfarer. No matter how engrossed is the passenger in himself and how preoccupied he might become in his thoughts, cannot travel if the way is not there. A passenger cannot dissociate himself from the passage at any cost and under any circumstances. A passenger is a passenger because of the passage. All the activities, all the norms and styles of life of the wayfarer remain within the confines of the passage because there is no variation in the passage whereas the passenger undergoes a change in every step that he takes.

The passage is the Unconscious and the passenger is the Conscious. We identify the Unconscious by means of the Conscious. Engrossment in the conscious activities slackens our attention from the unconscious. All the norms of life depend upon the passage, therefore, the more time is given to the passage (Unconscious), the more practical would life become.

Conscious Values and the World of Thoughts
In the physical world, we attempt to recognize the unconscious by means of the conscious though all the activities of life are related to with the unconscious. The more is one attentive towards the Conscious Life the lesser is the awareness of the unconscious. Since the life depends upon the unconscious therefore more attention in the conscious makes the life inferior in quality. Engrossment in the conscious is a proof of the active participation of the consciousness and when a person manages to enter the World of thoughts (Unconscious) by getting away from the conscious norms, the grip of the consciousness eases up. The unconscious constructs the spaces.

In the Created Realm or the Physical world the space dominate time, that is, the conscious life is spent under the control of the Conscious and the unconscious remains overpowered by the consciousness but when surpassing the space enter into the limits of Time, the Unconscious starts dominating and the conscious becomes dominated.

The origin of space is the Simple nasma but the space by itself is the Compound nasma. The Simple Nasma is fashioned in the Realm of Behest and the Compound Nasma is made in the Created Realm. Every activity of life is a combination of three movements, namely, Primary, Secondary and the Final movement.

The universe is based upon the movement of Attraction and Aversion. Everything is attracting the other and everything is repulsing the other things. Action of the Attraction and Aversion is responsible for the acts and deeds of life.

There are three circles of attraction and aversion.

1. First circle is composed of Latifa-e-Akhfa and Latifa-e-Khafi.
2. Second circle is made of Latifa-e-sirri and Latifa-e-Roohi, and,
3. Third circle consists of Latifa-e-Qalbi and Latifa-e-Nafsi.
Display of these circles is in the form of one or the other existing being whether it is of flesh and bones, of colors and of invisible lights (Noor).

The law of attraction and aversion is described in the verse of Holy Quran, “Everything comes from God and finally returns to Him.” Both the aspects of attraction and aversion have their own features, which are at times, are made of Noor, at times are of lights and at others are seen in the form of material bodies. Attraction and aversion, in the physical bodies, is the Compound Nasma. The bodies formed because of the interaction of lights are the Simple Nasma and the featuring of Noor is the Absolute Nasma. Man, animals and plants are the world of Compound Nasma. Jinn, angels of all cadres and the heavens are the world of Simple Nasma. The stations of Extolled Veil, Sublime Veil and the Grand Veil or simply hijabat are the domains of the Absolute Nasma.

These three aspects of the existents are found in every person. When the Compositional Realm is mentioned, reference is made to the Animal Soul. When the world of jinn, Erebus, Heavens or the world of angels is mentioned we refer to the Human Soul and when the Realm of Noor is mentioned we mean to indicate the Great Soul. This means that a person who gets to know the Animal Soul, becomes acquainted with the world of Compound Nasma (Spatiality), and one who happens to know the Human Soul is acquainted with the world of jinns, angels, Heavens, Paradise, Hell and the Day of Resurrection and Judgment. Similarly when a person knows about his Great Soul, he is able to behold the Exalted Angels in the Inhabited Dwelling and knows about the stations of higher degree.

The composition of the universe has three aspects, noor, light and matter. Time is the basis of all these three aspects. Time is the path that is being followed by the universe in its journey from Eternity towards the Infinity.

The person who cognizes the Animal Soul, gets to know in drowse, reminiscence, muraqba, intuition and revelation that the senses belonging to the Animal Soul are limited and confined. A person who enters the zone of the Human Soul after rising above the level of the Animal Soul, realizes that man enjoys the innate ability of liberating from the spatial restraints, he is not founded upon the space only but he is made from the lights and therefore his speed equals to the speed of light. And, when a person manages to enter the limits of the Great Soul, the mysteries and the secrets of the Holy Will of God are revealed upon him.

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Hazrat Khwaja Mu’inuddin Chishti r.a.

The blessed Khawaja “Gharib Nawaz” (The Patron of the Poor)

Pic by Photographer No. 1 (Firoze Shakir)

“Love towards all ,Malice towards none”

The blessed Khawaja “Gharib Nawaz”

Hazrat Khwaja Mu’inuddin Chishti r.a. popularly known as Khwaja Gharib Nawaz (The Patron of the Poor) was the founder of the Chishtiyyah Order of Sufis in India. He is one of the most outstanding figures in the history of Islamic Mysticism.

The Chishtiyyah Silsila is one of the most popular and influential mystic orders in Islam. It derives its name from Chisht, a village near Herat, where the real founder of the Order, Khwaja Abu Ishaq r.a. of Syria, settled. Hazrat Khwaja Mu’inuddin Chishti r.a. brought the Silsila to India at the close of the 11th century A.D. and established its centre in Ajmer, whence the order spread far and wide in India and became a force in the spiritual life of the Muslims.

Hazrat Khwaja Mu’inuddin Chishti r.a. was born in 536 A.H./1141 A.D. in Sajistan (Persia) and was the direct descendent of a noble family coming down from a direct lineage of the holy Prophet Muhammad s.a.w.s. He was a Hassani and a Hussaini Syed [’Syed’ means one’s ancestry can be traced back to the Prophet Muhammad, p.b.u.h. himself and in this case through both Hadrat Hassan, r.a. and Hadrat Hussain, r.a., who were the sons of Hadrat Ali, r.a.]. He was brought up in Khorasan and received his early education at home from his father, Hazrat Syed Ghayasuddin, r.a. At the age of 9, he committed the Holy Qur’an to memory.

After the demise of his father, he inherited a grinding stone and a garden, which formed a source of his livelihood. From an early age he loved the company of saints, mystics and dervishes. The persistent sacks and destruction of Khorasan (including Sajistan) by the hordes of Ghuzz tribe of the barbarous Tartars proved to be a turning point of his life at the early age of 14. Fired by overwhelming human passion, he was divinely inspired to renounce the world at this early age.

Distributing all his worldly belongings to the poor, he went to Bukhara and Samarqand to join the famous Nizamia Universities there for his theological education. He brilliantly completed his academic courses in 5 years.

In order to quench his spiritual thirst, he left Iraq for Arabia and on his return from there he undertook a journey to a place called Harwan (a.k.a. Haroon). He became the Murid of Hazrat Khwaja Usman Harooni r.a., a great Sufi mystic of his time. Hazrat Khwaja Mu’inuddin Chishti r.a. remained in the company of his Pir-o-Murshid and travelled with him carrying his Murshid’s belongings on his head. They travelled to Mecca, Medina, Iraq, Syria, Samarqand, Afghanistan, etc. meeting many great saints.

While they were in Mecca, Hazrat Khwaja Usman Harooni r.a. took Hazrat Khwaja Mu’inuddin Chishti r.a. to the Holy Ka’bah and made Du’a [supplications] for him and a voice was heard declaring: “We have accepted Mu’inuddin as one of our beloved devotees.” In Medina Sharif, [Sharif = noble] while in the Darbar of Sayyidina Rasulullah s.a.w.s Hazrat Khwaja Usman Harooni r.a. instructed Hazrat Khwaja Mu’inuddin Chishti r.a. to offer his homage and salutations respectfully. In doing so, a voice was heard saying, “Wa alaikumus salaam ya qutbul mashaa’ikh-e-bahr-o-bar (Peace be upon you also, O Head of the Pious of the earth and the sea).” On hearing this his Pir-o-Murshid said to him, “Now indeed you have reached perfection.”

After full 20 years hard training in Islamic mysticism under this great Pir-o-Murshid, Hazrat Khwaja Mu’inuddin r.a. was bestowed with Khilafat in the Chishtiyyah Silsila. His Murshid, [Shaikh] after advising him, handed over his Asa Mubarak (Sacred Staff), wooden sandals and Musallah to Hazrat Khwaja Mu’inuddin (radi Allahu anhu) saying that those Tabbarukaats have come down from Sayyidina Rasulullah s.a.w.s. in succession.

In 583 A.H. [1187 C.E.] when he was absorbed in prayer at the Holy Ka’bah, he heard a voice saying, “O Mu’inuddin! We are greatly pleased with you. You have been given salvation. Ask for anything that you may like.” He submitted respectfully, “O Allah, give salvation to the followers and disciples of Mu’inuddin.“ A reply was heard, “O Mu’inuddin, you are accepted by Us. I will give salvation to your followers and disciples and also to those who may enter your fold till the Day of Qiyamat.”

After performing the Hajj, he was once again divinely inspired from Medina Sharif to go to Ajmer (India) to preach Islam: “O Mu’inuddin, you are the helper of my religion. I entrust to you the country of Hindustan (India). Proceed to Ajmer and spread the gospel of truth.” Not knowing where Ajmer was situated, the Holy Prophet s.a.w.s came in Hazrat Khwaja Sahib’s r.a. dream and showed him where the city of Ajmer was situated.

On his way to Ajmer and passing through Afghanistan, Hazrat Khwaja Mu’inuddin Chishti’s r.a. spiritual impact converted the notorious and cruel Yadgar Muhammad into one of Hazrat Khwaja Mu’inuddin’s r.a. devoted Murids. Yadgar Muhammad did not previously recognize and respect the first three Caliphs of Islam; neither had he any respect for Sufis nor for any holy saints. Now, after meeting Hazrat Khwaja Sahib r.a., Yadgar Muhammad repented and distributed his wealth to the poor and needy, divorced his many wives, freed all his slaves and renounced the world. He stayed and travelled with his Murshid.

Hazrat Khwaja Mu’inuddin Chishti r.a. proceeded to Delhi via Fort Shadman, Multan, Lahore and Samana. At Lahore, he stayed for 40 days that the Mazaar Sharif of Hazrat Data Ganj Baksh (Hazrat Ali Hujwiri r.a.) In Delhi, Hazrat Khwaja Mu’inuddin r.a. started delivering his sermons and discourses in a soft language dipped in honey attracting thousands of Hindus and Muslims. But he had set his sight on Ajmer, which had been away from the light of learning and guidance. He wanted the city of Ajmer to be the centre of learning, teaching and spiritual activities.

Hazrat Khwaja Mu’inuddin Chishti r.a. reached Ajmer with about 40 followers in the year 587 A.H. Here he received fierce opposition from the ruler of Ajmer, Raja Pritvi Raj. He did nothing to antagonize the Hindu ruler. His mission was simply that of love and learning, purity and guidance. In a short time, the entire area was filled with the truth of unity of Allah. Men and women in thousands took the oath of allegiance on his hands.

But this large-scale conversion to Islam displeased the Hindu ruler and he started putting the Muslims to hardships. Pritvi Raj sent Ajai Pal and Sadhu Ram, who were magicians, to destroy Hazrat Khwaja Mu’inuddin Chishti r.a. with black magic, but they failed at every turn. Both Ajai Pal and Sadhu Ram were so much impressed by Hazrat Khwaja Mu’inuddin Chishti r.a. that they accepted Islam and became his devoted Murids.

A great Muslim army general, Shahabuddin Ghouri, who was in Khorasan, saw Hazrat Khwaja Mu’inuddin Chishti r.a. in a dream who instructed the general, “It has been ordained by Allah that you shall be the ruler of India. Direct your attention soon and arrest Pritvi Raj and punish him.” Acting upon this instruction, Shahabuddin Ghouri came to India to face the army of Pritvi Raj. The Muslim general and the small band of Muslim army, encountering fierce opposition, eventually defeated the Hindu army and went to Ajmer to pay homage to Hazrat Khwaja Mu’inuddin Chishti r.a. and become his Murid.

Hazrat Khwaja Mu’inuddin Chishti r.a. was the embodiment of plain living and high thinking. His noble disposition, his marvellous self-control, his renunciation, self abnegation, selfless service, his patience, his love, fortitude and courage earned him the respect from his admirers and devotees. He passed his days in Almighty Allah’s remembrance. He was free from avarice and greed. He had no lust for power, no wish for name and fame, and no desire for wealth. He sought only the pleasure of Allah and His Rasul s.a.w.s. [Messenger]. He was deeply loved by his Pir-o-Murshid, who used to say, “Our Mu’inuddin is a beloved of Allah and I feel proud of the fact that he is my disciple. He followed the Holy Prophet s.a.w.s. very faithfully in his daily life. The fear of Allah forever dominated hismind.”Hazrat Khwaja Qutbuddin Bakhtiyar Kaki r.a. says that he never saw a beggar or any needy leaving his door without taking something . Hence one of his popular titles was “Gharib Nawaz” (Patron of the Poor).

Although Hazrat Khwaja Mu’inuddin Chishti r.a. did not know the language of Hindustan because he spoke Persian, he converted about nine and a half million into the folds of Islam. Hazrat Khwaja Mu’inuddin Chishti r.a. did not conquer India with his sword but with love. The Sama mehfils [assemblies of religious music] of his proved as a cementing force for the spread of Islam and brought the people together.

Shaikh Mu’inuddin Ibn Arabi, Hazrat Fariduddin Attar, Hazrat Shams-e-Tabriz and Maulana Jalaluddin Rumi rahmatula alaihim were all contemporaries of Hazrat Khwaja Mu’inuddin Chishti r.a.

On the 14th of Jamad-us Thani 627 A.H., Khwaja Sahib r.a. bestowed the Khilafat upon Hazrat Khwaja Qutbuddin Bakhtiyar Kaki r.a.

On Monday, 6th Rajab in 627 A.H. [April 29, 1230 C.E..], after the night prayers, Hazrat Khwaja Mu’inuddin Chishti r.a. went into his room and did not allow anyone to enter. When the door remained closed at the time of Morning Prayer, his devotees opened the door and found that Hazrat Khwaja Mu’inuddin Chishti r.a. passed away. On his blessed forehead was written: “He was the beloved of Allah, and he died in the Love of Allah.”

Hazrat Khwaja Mu’inuddin Chishti’s r.a. Mazaar Sharif [noble tomb] is in Ajmer Sharif and thousands of people assemble there every day to pay respects to the greatest saint of the Chishtiyya Silsila.

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Correlation of Memory

As stated earlier, basically, the knowledge is of two types: The Presented and the Acquired. The knowledge that is acquired by learning, it involves physical means and is a source of continuous renewal of fictional senses. It is attempted in the Acquired Knowledge that the conscious should not get a chance to be liberated from the suppositions upon which the foundations of the human conscious are established. When the human conscious is studied closely it is observed that it is based upon fictions. When we think about ourselves we end up nowhere in a state of helplessness. Our economic system is based upon statistics but we have no way to prove that two and two makes four, if these are four why these make four and not denominated as something else. Similarly, when a child is made to join school, he is told that this is ‘A’ and that is ‘B’. And, if the child happens to ask us that why this ‘A’ is called ‘A’ and not anything else, then we have no answer except to snub the child saying do as you are told and just repeat what is said to you, this is the way if you really want to learn.

It has been made mandatory for the child’s conscious to accept the fiction offered to him without giving it a thought and if he does not do so, he is denied education.

Other type of knowledge, opposite to the acquired knowledge, stresses that nothing should be believed unless it is observed.

God has collected all the four realms in the nucleolus of the human self, which are the Nooric Realm, The Sub-conscious, the Realm of Behest and the Created Realm.

Description of the Realm of Behest is that our universe is a collection of the celestial bodies, living and non-living things and countless invisible creatures. There exists a correlation among all the individual creatures and the ingredients and components of the universe whether that could be witnessed by the physical eyes or not but it exists all the same.

When we look at something that thing is witnessed. It is such an ordinary thing that we seldom take the trouble of considering that why something is sighted?

In spiritual science it is necessary to explore the root-cause of everything, no matter how insignificant it may appear to ordinary conscious. When we look at something we perceive its characteristics properly, or in other words, when an observer witnesses something, cognition of that object transfers to our sight. That is to say, the observer transforms himself into the seen object and then cognizes it. We cannot see a rose unless the properties and characteristics, or to say, the attributes of the rose are not transferred to us and we do not let them absorb into our inner self.

Every individual of the Created Realm has the innate ability of transmuting its inner self into any other self and, in this way, can capture anything, as many times as may deem appropriate, into its comprehension. All the attributes of the universe are collectively incorporated in the inner self of every person.

It is one of the characteristics of the Realm of Behest that when the name of something is heard, the words do not register but a representative picture of that word is witnessed. When, for instance, we hear the name of Tom, the spellings of word Tom do not come to our mind rather the personality of the individual named Tom comes to our mind. Tom, who is a combination of so many qualities and attributes pertaining to his appearance and the personality, will come to our mind, to the extent we know of him.

Another law of the Realm of behest is that the personality of Tom exists in the unconscious eternally and if a spiritual percipient desires to know about the entire personality of Tom, he has to focus his Conscious into the Unconscious to get the whole set of attributes of Tom’s personality transferred to his mind, which is only possible when one enjoys the cognition of one’s own self or the ego, because it is the movement of the ego that conceptualizes the unconscious data before the conscious mind. The august spiritual master Khwaja Bahaodin Naqshband names this very state as ‘Memory’.

It will not be out of place to mention few things about the religions of the world during the course of our discussion on the topic of the Realm of Behest. The people who happened to have knowledge about the metaphysical powers in the early ages, keeping certain beliefs in view developed a spiritual education system. World has seen many such systems so far. In the early ages when the population of the world and their needs were far less than today, these teachings could not take the form of a wide spread global movements.

In the primeval era many people used to observe unseen things pertaining to the Realm of Behest and they interpreted those things in the limited perspective of their tribal ways of life. Since the life of many segments of the society and the wide scenario of the world was not before them, their interpretations about the Realm of Behest were limited to their times only. Therefore, their followers and disciples were mislead to misconceived and vague thoughts after these mystic people were passed away. All the idolatrous and paganistic religions originated in this way.

Those who prepared the outlines of religions of those eras themselves were not familiar with the facts of Realm of Behest. And, thus, they laid the foundations of the wrong beliefs, sorcery, witchcraft and monkism during the course of passing over to others the things learnt from their leaders. They used to declare the manifestations a source of original lights. Examples of such religions are the religions originating in the Babylon, Jainism and in the Aryan Religions Hindu Vedantism influenced many of them. Buddhism, too, finally ended up in monkism because of the similar attitude of the followers of Buddha. Mongoloid religions are also devoid of the shades of monotheism because of the same factors. Almost the same factors caused the Taoism associated with witchcraft and delusions.

The Mongoloid religions like Heliolaters, the moon-worshippers and the believers of Zoroastrianism either considered the Realm of Behest based upon the principles of good (divine) and bad (evil) or they declared the manifestation having a central position in the Realm of Behest. These trends and attitudes gradually established and developed the Fetishism, Idolatry and Paganistic beliefs.

This fact cannot be ignored that the material life constitutes the half portion of the total life. If any religious system ignores half of the life, the whole set up of the values gets upset and confusion and straying in the beliefs are inevitable. Ensuing the derangement of the beliefs so many religions remained oblivious of the facts of the Realm of Behest and the Created Realm. It all resulted in a reactionary attitude of the multitudes and such religions came into being which aimed only for the state, its government and the material life. Ever-new philosophies were the eventual out come of this situation and new religions kept on emerging. Confucianism, Shintoism and other similar religions of past and present ages are significant examples of such religions. Thousands of such religions have annihilated, yet many are still surviving. None of them provides any facility for the Realm of Behest, that is, the life hereafter; rather they create such complications of perception and experience that eventually result in eternal sufferings of the soul.

All of these were founded because the prevailing religions had ignored the wants and demands of the Created Realm and it resulted in atheism and general irreligiousness. The basic reason of this disorder and disarray is the involvement of the human intellect in materialism and the other side that makes the realities to come into light remains dormant. The fact is that the materialism does not provide any facility or ease in our life. We can say this from our experience that all the new inventions and means of comfort have their side effects and every means of comfort is a perpetual source of so many discomforts and difficulties. The more we are trapped in the labyrinths of materialism, tighter and tighter become the clutches of difficulties and worries.

The focal point of the teachings of the prophets of God is that they introduced the mankind with the concept of good and evil. This very concept of good and evil determined the two aspects of our reason and intellect; one of them is responsible for all the human sufferings and the other helps in overcoming them.

One of the sciences that have been transferred to mankind through Revelation (wahi) is the Knowledge of the Self, which deals with the Realm of Behest. The most popular and established religions that originated under the influence of Revelation and practiced in Middle East are the Judaism, Christianity and Islam. Last of them is the Islam. Islam is the last religion because all the information about the Realm of Behest and the Presented Knowledge that the mankind was required to know, were revealed upon the most gifted child of the mankind and, for the very reason the prophethood has also been concluded once for all.

In the Realm of Behest a species exists in time and in the Created Realm it expresses itself in Space. A spiritual person who is versed with the Presented Knowledge and knows the laws dealing with the features of species, or in other words, he is familiar with the creative formulae, knows that a rose and he are two different entities with respect to their features and they both are different from each other because of the amount of colors in them. This depends upon the creative ability of his Self to color the features as and when he may wish to do so. In the Real of Behest, he and the rose both are parts of one single Self. The commonness of the properties causes the rose to enter into his imagination. And, after including colors of his choice and using the will power, he can bring that rose into the limits of the cosmos as solid and concrete reality, tangible to our touch, sight and smell.

Nobody enjoys monopoly over the psychic potentials of the Realm of Behest; every person enjoys them in general by the grace of God, the Most Beneficent. If a person could acquaint himself with this ability, he can bring out the rose from the Realm of Behest into this world according to his will.

Reflection of the Beatific Vision
The human body, in actual fact, is an empty shell that has two aspects. The material shell dominates one of the aspects and the features have solidness in them. A current of noor flows from the nucleus of the self towards nasma and from nasma to the physical body. Another current flows from the manifestation; the body, towards the nasma and from nasma to the nucleus of the self. The current flowing from the nucleus of the self towards the manifestation carries the stores of the Insinuated Knowledge. Whereas, the light that flows from the manifestation towards the nucleus of the self contains the worldly knowledge pertaining to the physical needs, desires, urges and demands. If the conscious is more interested in that flow of the current, which is coming from the nucleus of the Self, the nasma of such a person gets toned up in the shades of pure and delicate lights of noor. This creates an atmosphere of enlightenment in the Subtlety of Self and this causes a flow of delicate lights from the body towards the Nucleus of the Self and it gets richer and richer with the brilliances of noor. This results in such a sagacity, which is typical for the believers and about which the Holy Prophet (PBUH) has stated, “Be cautious of the sagacity and prudence of a believer as he sees through the noor of God.”

When these lights of sagacity and prudence are stored in the mind of a spiritual associate, the General Realm of Behest is revealed upon him. And, when the subtleties are further toned up from the luminance of the General Realm of Behest, he acquaints with the Specified Realm of Behest.

The human conscious is like a mirror in which the lights of Insinuated Knowledge continue to reflect and if the mind of a person is like a polished and clear mirror then the scenes pertaining to the happenings to take place are sighted with closed or open eyes easily. Whereas, if the lights flowing from the Subtlety of the Self contain impurities and the flow is of a darkness rather than that of the light then the mirror of the conscious becomes darkened and blind and all the reflections of Divine Knowledge become obliterated from the sight. The reflection of the Insinuated Knowledge upon the Conscious in religious terms is known as the Conscience.

God has stated, “God has placed a seal upon their hearts and the ears and heavy veils have fallen upon their eyes.”

If the polluted lights continue to store in the Subtlety of the Self, an ulcerous boil is produced in there and this boil putrefies. With the increase of this putrefaction the man suffers from diseases, distresses and difficulties, which causes him to remain restless and anxious. A person who is not at peace and has an ulcerous boil in his Subtlety of the Self cannot befriend with God. For the prevention of having such a disease and to familiarize the Self with the flow of noor, learning the spiritual sciences is necessary.

Ladies and gentlemen, by now you have come to know that this physical body is a shell, which is controlled by the lights. We also know that man is the collection of mind and body. The root of a person, in actual effect, is the reflection of the Beatific Vision, from which a current of lights flows towards the nasma and from there it flows towards the physical body. The actual person resides in both these places and the very same flow becomes urges after becoming the thoughts, concepts and feelings.

Man ascends towards the Realm of Behest and a current of noor continues to descend and this chain of ascent and descent is the life of the universe. The knowledge of mysteries hidden in this ascent and descent is known as the insinuated knowledge, which deals with all the realms of ascent and descent.

Muraqba is such a process that can enable a person to learn the Insinuated Knowledge. If a person is desirous of looking into the mirror of his conscious, i.e., in the Unconscious and wants to know about the ascending and descending movements then the sure shot and easy to practice method is the muraqba. Muraqba helps in liberating from the spatio-temporal constraints and no one can enter into the unseen realm unless one is liberated from the clutches of Time and Space. Liberating from the space or the body needs does not means that one should dissociate oneself from the life altogether. It only means that the physical urges must be considered of secondary nature and attention must be made to remain focused upon that light, which is responsible for the creation of the urges.

The technique of performing muraqba is quite simple. Adopting a relaxed sitting posture, sit in a dark place where the temperature is moderate. Relax the body and let there be a state whence the mind is taken off from the presence of physical body. Breathe deeply. Deep breathing helps in having a control over the breath and thoughts. Close your eyes and attempt to focus your attention towards the inner self, that means, to observe all that is going through your mind in that state without involving into it.

If the deeds and thoughts of the person who is performing muraqba are chaste, that is, he must not be considering anyone bad or evil, have no grudges against anyone, is forgiving even if feels hurt and is not revengeful, strives to earn his livelihood diligently, after doing his part of the job leaves the results to God, if anyone is hurt because of his behavior, he is not reluctant for asking pardon, likes for other what he wants for himself, is not infatuated by the love of worldly riches, uses the God given resources with pleasure, the worldly gains are not his ambitions and serves the fellow human beings and the creatures of God as much as possible, then the subtleties of such a person will tone up very fast. When the Subtlety of the Self is toned up, the conscious becomes more and more resplendent and the mirror of the conscious becomes clearer and clearer.

In spiritualism, total submission on the part of the spiritual associate for the mentor is very important. If there is any hesitation in carrying out the instructions of the spiritual teacher then the performance of muraqba would not be completed. For the success and right results of muraqba the associate has to submit himself completely to his mentor.

The body is directly related to with breathing. If the breathing stops the body also perishes but for learning the knowledge about the Unseen, breathing is not to be dissociated with. Relaxation of body muscles and low rate of breathing is essential for producing the state in which one is least aware of his physical body. When the physical body becomes imperceptible and is no longer being realized as such, the body of lights that surrounds the physical body starts ascending towards the Beatific Vision. We all know that during sleep our mind is temporarily dissociated from the physical body but the physical body system remains in operation, in the same way, if we could temporarily dissociate ourselves from the physical body during wakefulness, the Unseen world comes before us even in our awakening. When the nucleus of the Self is liberated from the worldly thoughts it starts perambulating in the Realm of Behest. It not only becomes ambulant but also enjoys eating and drinking and performs all those activities, which it may deem necessary to perform in that nooric realm. Performance of activities within the limits of Realm of Behest is the liberation from time and space. When it happens, one can cover any length of time, from the very beginning to its final ending, and continuation of muraqba enables a spiritual associate to see both the ends of Time, simultaneously and he can see the incidents and events of thousands of years ago or hence. When a person manages to reach this stage and is fully versed with the ascents and descents of life, he can witness the universe as and when and where he may desire. This state, in the spiritual terminology, is called perambulation.

It is the holy proclamation of God Almighty, “O’ ye; the assembly of jinns and men, if you have the power, get out of the boundaries of the earth and haven! You cannot, but if you have the Authority.” Here the authority means to be equipped with the reflection of the Beatific Vision.

A Dot In The Heart
This world gradually, stage after stage, becomes a life of experience for us after our birth into this world. Similarly when the inner eye of a spiritual associate starts functioning, gradually, the observations of the unseen realms start coming into the experience. The more one gets involved into the observations of the unseen realm the more familiar he becomes with the creatures of the unseen worlds and their routines of life.

A child, after his birth, gradually gets the consciousness and awareness of his surroundings. Initially, he senses the aroma of his mother, and then he starts recognizing her. And, then he acquaints with the other relatives like father, brothers and sisters. Gradually, his vision broadens and he starts learning the worldly sciences. In the very similar way, a spiritual associate, who is aware of the Unseen World existing in the nucleus of his Self, or is entered into the Unseen World, or that, he has started witnessing the unseen, gradually, develops that sight, which enables him to see at any length of distance and time, he witnesses all that exists in the Unseen World, can touch them even, if he wants to do so. It becomes possible for him to journey between the stars and planets, visit the heavens to see the heavenly creatures and to have conversations with them.

The Facts and Realities that are the basis of the Creation of the universe are revealed upon him. He also observes what types of lights are being used in the formation of the universe, what is the actual source of these lights, how these are being produced and divided among the creatures of the universe and how the features of the universe are formed from the varying quantities of these lights. He also witnesses that the source of these lights is the Beatific Visions of God, the Most High.

Qalander Baba Auliya says, “ If fireworks are displayed in the moonlit night, the white lights of the fireworks that appear in the atmosphere do not encompass the moonlight but the moonlight still encompasses them. It appears that various patterns and designs made from the scintillations and fireworks are spreading all over the atmosphere filled with moonlight. Similarly, when the lights become activated in the body of lights (nasma) these are manifested just like the designs and patterns formed from the scintillations of fireworks.

Let me share this secret with you that the entrance in the Unseen World or the perambulation in the Inner Realms is not made from the outside rather one enters in the Unseen Realm after he manages to enter into his own nucleus of the Self. No one can acquaint with the spiritual norms unless he recognizes his true self or the nucleus of his self and when one manages to know his Self, understands the Nucleus of his Self and enters into it after opening the doors of his heart, the universe emerges before him as is never seen by him. He understands that he is also one of the travelers of the caravan of the manifestations in the universe.

A small dot of light that is situated in the fathomless depths of the center of the heart is the microfilm containing the true pictures of the universe. When traveler of the paths of spiritual associability is acquainted with the dot located in the center of his heart, the traces of reality are found in the depths of that dot where all the realities exist in an embodied form and figure.

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Types of Divine Light

Whenever the universe comes under discussion, we talk about it remaining confined in the limits of time and space. Life is known because of form and features and physical appearance. One aspect of life comprises of form, features and appearance and the other one is based upon the speed. We do note the change in features but the time (speed) upon which the features grow remains hidden from the sight. From where man comes and where his childhood, youth and old age vanishes are Time and the features that we see in different stages of life are the Space.

There are two aspects of life. One is constant and the other, on the one hand increases, on the other decreases and yet at another annihilates. The constant aspect of life is Time and the aspect upon which it is increasing, decreasing and annihilating is the Space.

Spiritual sciences guide us to know that light is the basis of the cosmic relationship. One type of light is visible for the physical eyes and only the inner sight can witness the other type of light. Root cause of light is invariant and the light where it is displayed, as Space is variable. The invariant light, too, contains the forms, features, shapes and bodies.

Every action or the movement of life is linked with thoughts. We cannot act upon anything if information about that action or movement is not provided. Movement is initiated as soon as information is received. Actions are manifestations of the information. Every moment of life on the one hand is increasing and on the other it is annihilating, that is, every moment is coming from somewhere and is being recorded. Development of the human life depends upon this upcoming and recording of the moments.
We have to admit that before his birth man existed somewhere, from there he came to this world and from here he has to go away. This coming into the world is the descending movement and going away from this world is the ascending movement. There exists another world besides this material world, which also is composed of two aspects. One is the Erebus (Burzakh) and the other is the Purgatory (Airaaf). Man in his individual capacity descends in this world from the Preserved Scripturum and the intermediary zone between them, where the information about Time and Space are provided to man, is called Erebus or Burzakh. And, the zone in which on stays after passing away from this world is called Purgatory or Airaaf. Life in the Erebus or the Purgatory is as busy and active as it is in this world. The difference between the life here and the hereafter is that here man accepts the information, which he receives from the Preserved Scripturum, after it passes through the Erebus and, he ascribes meanings to that information, either positively or negatively, whereas, in the Hereafter the information is simply acted upon without assigning any positive or negative meanings to it.

Ascribing meanings is also of two types; one, in which there is destructiveness and the other, which is constructive. But, when some actions are taken into consideration, it is observed that the action remains the same it is only the approach of ascribing meanings to that action that makes it either constructive or destructive. A person, for instance, lights fire so that he could warm himself or cook food but another person uses it to burn down a house. Now, the same one act of lighting fire is used in two different rather opposite manners.

Origin of all that exists in this universe is the information and this very information takes life into positive or negative direction. Before taking action, information is compulsory. We can see the action but the information remains obscure from our physical sight.

The positive and negative abilities mean that, on the one hand, we are negating every moment of life and, on the other we accept them to remain in action. Water exists because we know that water is inevitable for quenching thirst. The information-supplying agency is the soul and the ascribing meaning to the information is called water.

Thirst is the soul and water is the body. Water is one aspect ad the thirst is the other, which are apparently opposite to each other but they are two integral parts of the same one thing. Thirst from water and the water from thirst cannot be separated. Water will exist as long as the thirst or the urge to take water is there. Thirst is evident upon the existence of water and vice versa.

Two aspects combining together form a being and nothing exists without having these two aspects. Sometimes the spatial distance is there between these two aspects and sometimes it is temporal distance. And one of these two distances one dominates the other. A man born on this planet lives and then finally expires. The features of the temporal distance are the life of that person and the acts and deeds performed in life are the space.

Human and Angelic properties
Nasma is such a light that can be termed as void or empty space. It means that void is also an existing being and when it is a being it has to have movement in it. The void is such a being that is moving from the Eternity towards the Infinity. This movement is covered in stages. The first stage of this movement is the Angelic Realm, which is devoid of material elements.

Time is nasma, nasma is light, light is a void and void is a being that has movement in it. The simple and singular movement of the void is the Simple Nasma. When the spatial distance is included in the void, the movement of the void and the movement of the distance combine together and form and features come into being. This dual movement is called the Compound Nasma. The same is also known as Tripartite; the three realms of animal, plants and non-living things.

Time is the origin and base and space is the features formed upon this origin or base. The physical eyes can witness space but time remains obscure from the physical sight. Time is nasma, a light and a void. Space is an existent having movement in it and the physical sight can see the display of this movement. Concentration of lights increases in nasma with the increase of its inclination towards the compound nasma (space). The concentration of lights also has two stages of ain (substantiality) and makan (spatiality). Ain is the structural formation and the makan is the manifestation. The formation remains obscure but the object can be sighted. If a things, for instance, has the cooling effect. The thing is witnessed but the coolness cannot be sighted, it can only be felt through other senses. We see the rose flower but its smell cannot be seen. When see a beautiful person, the face and figure is seen but the attraction of the beauty is not seen, it is only felt.

Everything existing in the universe has senses and every sense is bi-folded. One side of the sense is its inner dimension and the other one is the manifested. The inner side is the time and the outer side is the space. Whenever life is mentioned, both these two sides; Time and Space are referred. All the movements of the physical body, the parts and limbs, features, shape, structure and the form of body are all space and the base upon which all these things exist is Time. No action, movement and the form can exist without the base, which is hidden from the physical eyes. Technical name of time is nasma. Nasma is such a light that acts in two opposite ways, known as attraction and aversion. Human self is a combination of lights and these lights are moving under the influence of two forces of attraction and aversion. Attraction means that man is drawing towards his base. And the other movement is that man is absorbing lights to live. The movement, which draws towards that entity upon whose behest the universe has come into being, is the angelic property and the light that is taking away from the lights is the human characteristics. Both of these properties are functioning according to certain rules and laws. The more a person is engrossed in the external world, the more away he gets from the lights of attraction. The more one is closer to aversion the lesser becomes the angelic property in him because of the wastage of the lights of attraction. And, the result is that he gets so much away from the angelic realm that he is no longer mindful of the angelic property, which actually is the basis of man. Finally he is distracted from the right path and all his interests become focused in the space and he negates the angelic property altogether. God has said, “And we have put a seal on their hearts and ears and veils have drawn over their eye and they will suffer a grave penalty.”

Grave penalty means that they have deprived themselves from the angelic characteristics.

Explanation of the formula to live the life in the material world remaining in touch with the angelic world is that the lights responsible for maintaining the balance between the angelic and the human characteristics have their specific values. If the balancing values of these lights are decreased then the animal and material urges are increased many fold. It must be kept in mind that the angelic properties make a person to ascend in the Realm of Behest. Contrary to earthly characteristics it is the angelic property that pulls a person towards God Almighty and this pulling towards God is the ascent in the Realm of Behest.

But, when the earthly urges are increased in a person and he is engrossed in space then the material and worldly urges replace the angelic characteristics to such an extent that he is trapped in the world of matter only.

God had told Adam, “Reside in the Paradise along with your spouse and eat wherefrom you please but don’t go near that tree or you will be among the transgressors.” The moment the mind drifted away from the Most Sublime God, the balance of lights got upset and the earthly characteristics took over Adam and he felt the nudity and a burden of density. Because of concentration of density Adam considered himself no longer worthy of living in Paradise.

God says:

“We created man in the best of proportions and then threw him in the lowest state of all.” That is, when the correlation of attraction lost its balance, Paradise rejected Adam.

It is elaborated for those who are keen to learn the formulae of ruling the universe that Adam can enter into the angelic world by getting rid of the aversion using the forces of attraction just as he closed down the angelic realm for himself by averting from the attraction.

Persona Major

Correlation of any type establishes between two human beings only because of the mental attachment and harmony of thoughts. Aayan of the Companions were toned because of the radiant effect of the prophetic approach, which they assimilated because of their love for the holy Prophet (PBUH). The more did they love the Holy Prophet (PBUH), the more they were charged with the radiance of the Prophet (PBUH).

It has been explained in detail that toning of subtleties means getting away from one's personal approaches and leaving aside the self adopted viewpoints in order to have another approach of thinking. Normally a person spends his life according to the standards adopted due to his mental inclinations and the breeding set up. And, for entering into a new set up of thinking, one has to leave the former approach, that is, one has to negate the one's own thinking pattern and, not only that he has to negate his thinking approach but also lets an other approach dominate him. The more other person's approach dominates, the more quickly change takes effect in the one who allows to be dominated. And, gradually, two persons start having similar approach of thinking, that is, the person that dominates the ego of the other, becomes his mind as well.

An incident of Khwaja Baqi Billah is narrated to illustrate the extent and the effects of the dominance.

A baker befriended with Baqi Billah. Once Baqi Billah, in his good humor, told his friend that he might ask for anything from him. The baker, taking the liberty, said, "I always wanted to be like you, so make me like yourself."

Baqi Billah tried to avoid but the baker was determined, so he made the baker to sit opposite to him and spread his cloth over both of them and started influencing the baker. It is a historical fact that when Baqi Billah removed the cloth, after conducting his influence upon the baker, two identical persons were sitting there. The identity of Baqi Billah was infused in the baker in such a way that he was transformed into an altogether a new person. The baker could not bear the spiritual pressure of Baqi Billah's influence and lived only for few days and expired.

When personality of the mentor encompasses the spiritual associate, his thinking approach also changes according to the hold exerted by the spiritual mentor. Finally a time comes when the thinking approach of the associate becomes just like that of his mentor. In short, correlation is the name of transference of the thinking pattern of the spiritual mentor to his disciple or the associate. The mental endurance and other spiritual abilities of the associate also develop with the change in his thinking approach i.e., if the speed of the mentor's flight is sixty thousand times then, gradually, the disciple's speed also increases to become equal to that of the speed of his mentor.

Once the Holy Prophet (PBUH) asked Gabriel, "Do you see Him when the message to be delivered to me, is given to you?"

Gabriel submitted, "I just hear a voice, I can't dare to fly beyond the limits of Baitul mamoor. It is not possible for me."

The Holy Prophet (PBUH) said, "This time fly with my rapport."

This proves that the transmission of correlation helps in increasing the abilities and endurance.

Correlations, as mentioned by Auliya, are of many types and then each one has many stages but this all means only one thing that how much one is in love with his mentor and that how much he cares for his association with him.

Knowledge keeps on accumulating gradually, in an associate because of his correlation with his mentor and finally there comes a time when the associate is overpowered by the correlation of his mentor. After this stage, the correlation of the Holy Prophet (PBUH) encompasses the associate in such a manner that he remains engrossed in thoughts of the Holy Prophet (PBUH) for the most of his time. His attention remains focused in the teachings, manners and the qualities of the Holy Prophet (PBUH) and when his subtleties are toned up with the correlation of the Prophet, a state of compassion is produced in him. He finds himself melting in the love of Holy Prophet (PBUH). Tears fill up his eyes whenever he happens to hear anything in praise of the Holy Prophet (PBUH). He feels like dedicating every moment of his life to the Holy Prophet (PBUH).

This stage is followed by the third stage of obscure light. His thinking approach starts reflecting the approach of the prophet and he considers everything for the sake and care of God, that is, whenever he has to attend to anything, first of all his attention is directed towards God and in this way he establishes his rapport with God. It becomes his second nature to associate everything with God, recites Istegfar and reflects upon the attributes of God. He remains in the remembrance of God, ponders upon the signs of God and feels delighted that man reflects attributes of God.

For instance, everybody sees flowers and passes by either after appreciating the color and the fragrance of the flower or without paying any attention to them. But, the person whose subtleties are toned up with the unification of thoughts would associate the color, the delicacy, the beauty and the fragrance of the flower with God thinking that how perfect is the creation of God. How wonderful is this creation; the earth that produces flowers of every kind and genre, al in one place. When he sees a child, he feels a wave of delight running through him. He appreciates very beautiful thing that he sees, he sees beauty even in apparently bad looking things.

When the person whose subtleties are toned up with the color of unification and the thinking approach of Holy Prophet has transferred to him, sees a child, he looks at every part of the child as a sign of God and thinks that what a magnificent work that a complete person is hiding in this small kid, which is being displayed gradually.

Technically, this transference of the thinking approach is called 'Descent'. There are three types of descents. In these descents on one hand, the waves are vivid and on the other these descend are in latent form, that is, these descents at one side are prominent and on the other they remain obscure. The First vivid descent is called Sirr-e-akbar (the Great Secret), the second is the Rooh-e-akbar (the Great Spirit) and the third one is Shakhs-e-akbar (Persona Major), which keep on pouring into mind ceaselessly.

According to the spiritual masters the Shakhs-e-akbar; Persona Major, is the Universe.

Time and Space
Students of Qalander Shaoor Academy must have developed this understanding by now that Nisbat; the Correlation, means transference of the thinking approach. The more a correlation is deeply rooted in the mind of the spiritual associate, the more knowledge transfers to him because of his rapport with his mentor. It is one of the characteristics of the adaptation of the mentor's thinking pattern by the spiritual associate that the stocks of knowledge stored in the mind of the mentor, descend into the sabita, aayan and jowiya of the associate in the form of waves.

The basis of the universe that is sighted by our physical eyes is the light. It is such a light, which has fluidity in it. This very light and its fluidity have been termed as maa (water) by the holy Quran and gases by the modern sciences. Fluidity, in spiritual terms, is the property of formation of shapes because of combination and concentration of hundreds of gases.

Let us take a glass of water. Throw this water on a wall. The water after hitting the wall would spread over the wall. If this water were observed intently, different shapes and forms would be seen in it. Just as the water makes various shapes after colliding and spreading over a wall, similarly, when the descending lights strike against the screen of the universe, they form themselves into the shapes of countless creatures and the existents of the universe.

The basic ingredient of the formed shapes, after striking of water (maa) against the screen, resembles the mercury. The bodies formed from the flow and intermingling of lights with one another are known as animals, vegetables and inanimate things.

His Divine Grace Qalander Baba Auliya has named the primary form of gases made from the light waves as nasma (aura), that is, the nasma is the name those basic waves and rays that initiate an existent. The waves of these lights in their flowing state can be taken as lines drawn upon the canvas of the universe. These lines, unlike the lines we are familiar with, are scattered in such a way that neither there is any distance between them nor these are infused into one another.

A movie film displayed in a cinema house can be taken as an example for understanding this thing. The light waves flow from an opening towards a screen for their display in the form of different forms and shapes. The lights rays emitting from the projector do not have any distance between them nor they are infused into one another and every line is carrying one or the other feature of a picture. Just as the lights after discharging from the projector turn into pictures after striking against the screen, similarly the nasma lines after passing through the space take the form of material bodies. These nasma lines are the basic component of the material bodies but unlike the rays emitted from the projector the physical eyes cannot sight these lines, these can only be witnessed by the inner or the spiritual sight. These cannot be seen even using the material gadgets although their effects have been notices by means of laboratory equipments. Reflection of the nasma has been seen and is named as aura but seeing the nasma using material equipments is still to be made possible.

Nasma are the waves responsible for the formation of the physical features of the creatures. These are of two types, simple and compound. The waves of simple and compound nasma are permeating the space and both contain forms and features. These not only transform into forms and features but also reflect these features for others.

Senses are produced from the effects of the waves of nasma. When these waves descend in the human mind, very mild pressure is produced, which remains imperceptible for the senses. This mild pressure, known as fantasy, can be related to with any activity of past, future or the present life. When this pressure increases, senses feel a vibration, which forms an out line or a sketch of a picture upon the screen of mind. This state, according to the Sufis, is known as thought.

When these waves sink deeper in their descent, the outline becomes more vivid. This is the state of imagination. Then the imagination gives rise to the feeling and when the feelings gain depth, the latent colors in the waves of nasma become evident, or to say, feelings become colorful. At this stage, the fantasy-cum-thought-cum-imagination-cum feeling takes the form of a manifestation displaying all the features in detail.

In terms of the worldly sciences we can define nasam as the lines drawn to make a drawing. If a drawing is made in such a way that only the vertical lines are used to depict a picture or a design then this is the state of simple nasma. In another case, a graph paper having vertical and horizontal lines is used for drawing pictures. The small squares of the graph paper are used as a unit of measurement for drawing the outlines and features in a sketch. Similarly the waves of compound nasam provide a base for the material bodies. Species and their specific features are formed from these very waves or lines of nasma.

According to the laws of the Preserved Scripturum, the colors transform into manifestation after filling the perception with colors, which happens only when the depth is produced in the feelings and until then these waves cannot be given the name of a color and for this reason the physical eyes cannot see them. In fact the colorless waves or the lines of nasma are the six main movements of the universe and the individuals of the universe. These waves, lines or the colorless rays multiply and divide according to their concentration at any one point. The gravity is result of the descent and dispersal of these very waves and the rotations and revolution of the very waves produce periods of time.

The concentration of these waves, on one hand, introduces us with spatiality and, on the other, with time, which is another name of the dispersal of these waves upon the mind. The descent, dispersal, rotation or circulation and their multiplication and division are known as absorption of nasma that is, the nasma takes the form and figure of a feasible object according to its requirements and physical demands. Feasible, in terms of Sufism is such a thing, which in its last stage or after its completion, can be sighted by the physical eyes. As long as an object does not start existing in the form of solid materiality, it is known as Reality (tahaqaq) or Illustrative Form (tamasl).

The spiritual sight witnesses the initial stages and the physical eyes see the creation in its final stages. Nasma, in fact, is that hidden light which can be seen with the help of the lights of noor.

Light and Noor
The movement of the five senses is of two types, in one type the physical eyes see and in the other the spiritual sight witnesses but the object remain obscure from the physical eyes. The form and shape that is sighted by the physical eyes is known by the Sufis as Embodiment or simply Body and the form, which is seen by the spiritual sight, is called Reality or the Illustrative Form.

Important thing about the sighting, whether it is carried out by the physical organs or by the soul, in both the cases, light is the basis and the light can be seen in the light of noor. And, noor is that hidden light, which not only is sighted but also helps in seeing the other hidden lights. God has elaborated this thing in the holy Quran saying, "God is the Light of the earth and the heavens."

That which we call sense, it might be any one of the five senses, has two components or sides. One is the side that has features, is solid and can be witnessed by the physical eyes. Other one is made of lights but has all the features and the senses. In simple words, everything existing in the universe is either corporeal or incorporeal. The corporeal body is solid matter and is made of flesh and bones. The incorporeal body is just like the physical body but is made of lights. Pictures appearing on the screen of a television set could be taken as example in this regard.

The body of lights is incorporeal and the physical body of flesh and bones is corporeal. The corporeal body also has two sides. One is body of those lights, which are visible, and the other is the body of those lights, which are invisible.

The incorporeal body, too, like the corporeal body has two sides. One is the light and the other is the noor. Noor is such a hidden light that causes sighting of the incorporeal body. Every creation existing in this universe has two aspects or sides and nothing completes without having these two sides.

According to the laws of Preserved Scripturum, everything in the universe, whether it is corporeal or incorporeal, cannot be without features and a typical form, whether the physical eyes can see it or not but the sight of the soul beholds just as the physical eyes see the material objects.

The fact is that an incorporeal thing also has form and features just like the corporeal body. The incorporeal body of an object or the halo graphic existence of a body is called Hiola or the astral body. Existence of a body starts in an illustrative form or hiola and is then, manifested in the physical form. As long as the form and features are in the hiola, it is the simple nasma but when the simple nasma, or the incorporeal body exhibits itself in a physical form, it is known as the compound nasma. Compound nasma also purports to gravity and no matter how temporary and short-lived it is, it is inertia. The name of this inertia is the solid sense. The corporeal body is the Compound Nasma. The incorporeal body is the simple nasma. Whether it is simple or compound nasma both are motions. Simple nasma is the singular movement, which flows from one direction into the other. The compound nasma is the result of such a movement that flows in the opposite direction of the singular movement in such a way that it infuses in it. This dual motion is the Compound Nasma. The features and impression formed in the singular movement or the Simple nasma are jinns and the world of jinns. And, the features and impressions formed from the dual motion are man and the world of man.

As long as the motion is imperceptible it is Illustrative form and when it becomes perceptible it is called matter.
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Supremacy of man

The waves or the strings of light that are flowing in the lengths and widths of the universe are weaving the fabric of creation of this universe. All the movements of life are based upon these very strings of light. Particular characteristics are represented by the particular wavelengths of these waves and every characteristic is associated with one or the other form or feature, that is, every species, every individual, every characteristic, every shape and form of this universe is associated with a particular mode of movement. The combination of these very specific movements results in the form of individuals of the universe.

One aspect of the picture, which is made of lights upon the screen representing the warp and weft, is the picture by itself and the other one is the strings of light that are making the picture.

The universe and its individuals, in their existence in the realm of souls, do not have any classification of perception or sensation. All the ingredients and components of the universe exist in a state as if they are imaginations only. They do not know, what they are, where they are, why they are and, for what purpose they are?

In order to put an end to this silence and the static position God granted hearing to the individuals with His Voice. The moment the hearing transferred to the creatures, the first stage of Dimensions came into being, or to say, the first impression of hearing was incorporated in the individuals. And, besides having hearing they also had this realization that someone is calling upon them. The second dimension; the sight, came into being when they paid attention to the heard Voice of God. With the sight the sense of identification was also produced. And, when the dimension of understating was produced, it was expressed by means of the speech. And, with having the ability to speak the faculty of accepting or rejecting something was also produced in the individuals.

When two aspects become adjacent and many other aspects support these two, then, this collective form of various aspects is known as the Existence of a Being. In spite of becoming adjacent the different aspects are can be specified individually and this very specification is the time and space. Or, to say, the demarcation between the various aspects of the existence of an object is the time and space. Time and space do not exist in the Realm of the Souls. An object exists there in the form of an Edict (ammr).

One side of the motion is always dominating upon the other. The dominant side is called Persona Major and the side that is dominated is known as the Persona Minor.

The grant of knowledge of the Names to Adam, as mentioned in the holy Quran, actually means that Adam was granted the knowledge of the properties and characteristics of all the existents of this universe. This knowledge of properties and characteristics defines that what Appellations of God, after becoming potentials, are functioning in an object. The Knowledge of the Names means that God taught the knowledge of the structural formations, characteristics, qualities and traits to Adam and only because of this knowledge man enjoys the supremacy over all the other creatures of the universe. Man's status of the Persona Major is also due to the very same knowledge that enables him to act as a vicegerent of God. Man is superior to all the individuals of the universe whether these are the angels of higher ranks or of the lower cadre, jinns, animals, vegetables or inanimate objects. If a person does not have this knowledge then, he cannot have any superiority over the other creatures.

Elohistic Appellations

A close study of holy Books and Scriptures confirms this fact that God tells the same one thing in different ways and in different styles. When the narrations of the holy Quran are taken into consideration, it is observed that the one thing has been repeated time and again, sometimes even in the same words. Apparently the repetition of contents is not very appealing but actually the purpose of reiterating something is to enable the conscious to grasp the stated thing easily. In view of the ability of the human conscious one thing is narrated in different angles so that it could be learnt and memorized. This helps in having a developed consciousness. God wants us to ponder upon the creative factors from different angles, in different styles and with the help of various examples.

When God wants us to take notice of His Lordship and Creativeness, He gives the examples of the existents scattered upon the surface of the planet earth, sometimes the Heavens, High Throne and His Seat of Authority are referred, and sometimes, we are made to delve in the example of raining from the clouds. He invites the human conscious towards His Creativeness by giving the example of winds. Mentioning about His bounties and bestowals in Surah Rehman, it is stated 31 times, "And, of which favors of your Lord, will ye deny."

This is the style of God for narrating things, and it is such a way that does not alter or cease to take effect. All the prophets of God did say that they were not saying anything new. The Holy Prophet of Islam (PBUH) also said the same. When the teachings of the prophets of God are deliberated upon, it is observed that all the prophets proclaimed the same one thing. But, every prophet explained it by giving different examples in a manner befitting the approach, level of understanding and the intellectual needs of his people.

In order to describe the creative process of God, Christ told, God said, Light! And there it was.' Mohammad (PBUH) states the same thing in these words, 'God is the Light of the Earth and the Heavens.'

For denouncing the greed, hoarding and materialistic approach, Quran says, ' Inform them of a severe penalty who accumulate gold and silver.' The Bible states the same thing in these words; 'Tell your fellows, if they are told that a camel could pass through the needle hole, this might be true but if someone says that a wealthy person is admitted in the Paradise, this cannot happen. Here the same one thing is described in different ways. Obviously, a person facing 'severe penalty' will not be 'admitted into Paradise'.

Likewise, when the teachings of all the Holy Books are delved into deeply, it is observed that the main thing they all are preaching is the same one thing but the ways of stating things are different.
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Wonder Working

Wonder Working

If the Elohistic Knowledge dominates the thinking approach and the human conscious functions under the prophetic knowledge then a supernatural activity is made to happen then it is known as wonder working or karamat. And, if the prophets of God initiate the supernatural activity, then it is called Miracle but if a person who is under the spell of evil spirits, has a dubious approach of thinking, initiates the same thing then it is termed as magic, sorcery or witchcraft.

God has elaborated this thing in the story of Moses. The grand court of Pharaoh is in session. On one side are the magicians of Pharaoh and on the other, Moses; the prophet of God. The magicians cast their ropes and sticks on the ground to make them snakes and serpentines but when Moses threw his staff, it turns into a large snake and swallows all the other snakes made by the court magicians.

When the magicians performed their tricks, their aim was to win the pleasure of Pharaoh, that is, the worldly ambition and the desire of getting closer to Pharaoh was their primary objective behind this performance. Contrary to them is the holy person; Moses, who demonstrates not to convince people that he is an artist nor he is desirous of receiving any reward from Pharaoh, he is only interested in delivering the message of God to the people.

This historic event clarifies the difference between spirituality and the sorcery. If a supernatural thing is demonstrated for worldly gains and contains element of aversion from God then it is sorcery, witchcraft or magic but if it is based upon the only desire of seeking the holy pleasure of God then it is the Miracle or Wonder working.

The question is that how the sorcery, which cannot be named anything other than destruction came into practice.

As you all know, Beatific Vision is the actual root-cause of the universe. The origin of the universe is the Beatific Vision, which circulates through every particle of every creation in the universe in such a manner that it even passes through the innermost confined center of the objects.

'God is the Light of the Earth and the Heavens' means that the Beatific Vision of God is circulating through all the particles of every element used in the creations of the this universe. Or to say, a perpetual movement is taking place in every particle of this universe. If this movement suffers any unpleasant incident while it is passing through the particles, it gets excited that results in unbalancing of the movement. This unbalanced movement causes alteration in the specific quantities, which disrupts the system made by God. This disruption of the system is demonstrated as one or the other destructive effect.

Blood circulates in the human body and thoughts and thinking has direct bearing upon this circulation and the human body. If the thoughts are perverted and disgusting the blood circulation is effected accordingly. The conscious activities of life and the physical system of a person is bound to be affected if he uses putrid or stale foods or lives in such thoughts for which his conscience pricks him.

If the whims and uncertainty mixes with the Beatific Vision, its powers start functioning destructively instead of working positively.

Sadhoos clog their skin pores by rubbing ashes on their bodies. Choking of skin pores pollutes the delicate lights circulating in the human body and these lights become liquefied. These very polluted lights flow from one body towards the others and their destructive effects are produced in those bodies as well.

Bathing or ablution before worshipping rites and rituals are considered mandatory almost in every religion of the world. It demands profound deliberation that worships are related with the mind and not with the body then what is the need of bathing or ablution? Bathing or ablution is necessary because they purify and give a refreshing effect which helps in having undivided concentration during worships.

Law of Attraction
The Beatific Vision descends to take the form of noor and the noor descents to become light or the manifestation and it is an ongoing process that is taking place since Eternity.

The collective program pertaining to the species is centered in the Persona Major. And, when this program is activated in the form of different species separately it is called the Persona Minor.

Every species is produced from specific quantities; it lives with those quantities and ends up its cycle on particular fixed quantities. If these specific fix quantities are associated with the Persona Major, the life of every species is linked up with the collective point; the Persona major and the individuals of the species with the Persona Minor. When the individuals of the species are studied in their species' perspective and the urges of the species' life are analyzed, it is observed that urges, feelings, needs and activities of life are common in all the species. This commonality of the urges is the proof of the fact that the entire universe is set in one single point.

Man, in actual effect, is a manifestation of the information and the information is the knowledge. To wit, the universe is the knowledge an this knowledge is spread at four levels of consciousness.

1. The Cosmic Unconscious
2. The Cosmic Conscious
3. The Cosmic Will and,
4. The Cosmic Movement.

The Cosmic Unconscious is the Beatific Vision. The Cosmic Conscious is the characteristic (attribute) of the Beatific Vision, which is the Will and the movement of the will is the manifestation. These very four conscious are the basis of the universe.

During our conversations, we say that I wrote, I ate, we went there or we came here, etc, etc. Whereas the more appropriate words to express these actions should have been something like this that my hand wrote, food was taken by my mouth, my feet covered the distance from there to here. But, this is not the way of our conversations and the prevailing manner of speech cannot be termed as the real mode of speech.

In religious terms, actually God is the creator of good and bad, virtue and evil. But still God cannot be held responsible for any act or deed committed by the human beings because, besides creating them, God has granted man the right to have will and choose the right or wrong. This thing has been elaborated in the story of Adam. God made Adam to reside in Paradise and gave him freedom from the spatio temporal restraints. Showed him the Forbidden Tree and told him not to go near to that tree. Before forbidding Adam from nearing the tree, Adam was duly empowered to decide whether he should do as told or do otherwise. Therefore, any thing done good or bad, virtuous or evil is the personal act of Adam.

This knowledge defines this fact that nothing in this universe is beyond God's reach. The entire universe is the record of the knowledge of God. Ability to know this record and peruse it is cognizing God. Cognition of God is as old as God Himself. God's Attributes are ever existing just as God is Ever Existing. One of the attributes of God is the knowledge and when the attributes become a movement as God Wills, it takes the form of holy command of God. The attribute of knowledge of God is known as the Knowledge of the Pen and the Attribute of command is called the Preserved Scripturum. Both the records hint upon one thing that the Beginning of this universe and the Last Ending of the universe are based upon the Unseen. All the commands that exist in an unseen format keep on showering in this material world according to the attribute and the will of God. These four conscious are also known as channels. These channels and their originating points are: -

1. The Channel of Black Draught (Nehr-e-tasweed) ranges up to the limits of the Realm of Divinity (Alam-e-Lahoot).
2. The Channel of Abstraction (Nehr-e-tajreed) ranges up to the Realm of Omnipotency (Alam-e-Jabroot).
3. The Channel of Evidence (Nehr-e-tashheed) range up to the Angelic Realm (Alam-e-Malakoot) and,
4. The Channel of Manifestation (Nahr-e-tazheer) rages up to the limits of the World of Matter (Alam-e-Nasoot).

Realm of Divinity is that where the knowledge of God exists in the form of incalculable unseen tinny dots that emerge and expand to such a large circles that engulf the entire universe. This Realm is also known as the Beatific Vision or the Circle of the Beatific Vision. Every expanding dot of Beatific Vision is bigger than the first one. These countless circles are the bases of all the root-causes of the universe. These very circles give rise to the species of the universe. This whole circle is known as the Unseen of the Unseen (Ghaib-ul-ghaib).

Soul is the basis of creation is and the origin of the soul is the Beatific Vision. The Channel of Black Draft, which is also known as Realm of Divinity, is the basis of the Unseen of the Unseen. The stage when the universe is constituted into features is known as the Realm of Abstraction or the Realm of Omnipotency.

When the characteristics of the species and their individuals descend from the Realm of Omnipotency, another separate consciousness comes into being, which is the Channel of Evidence or the Angelic Realm. When the features further descend and come out of the limits of the angelic realm, foundations of the tangible world of matter are being laid.

Now, few words that seems necessary about the locations of the Subtleties. The Subtlety of the Self is at the naval point, the subtlety of the Heart is where the heart is, and the subtlety of the Spirit is in the middle of the chest, Arcanum Subtlety under the right hand side of the chest, the Obscure Subtlety is in the forehead and the Latent Subtlety is situated at the crown of the head. All these subtleties resemble to the rings of light when these are witnessed in the light of the gifted Knowledge of God.

Philosophy of Ego
Abraham managed to have his access to God by means of ponderous deliberations. It has been reported in the holy books that he saw a star when the night fell over him and seeing the brightness of the star he considered it be his Lord God. But, when the star sat down, he concluded that one that sets down and disappears couldn't be my Lord. And, when he saw the moon at its full bloom, which also sat down. Then he saw the sun, which was the brightest of all the things that he had seen so far. When the sun also disappeared and sat down he eventually concluded that anything that sets down couldn't be my Lord God and he turned towards Him who is the Creator of the earth and the heavens.

Besides providing guidance about the thinking approach of the prophets, it has also been highlighted in this story of Abraham that any variant and changeable thing cannot be worthy of worship.

Experiences of life are evident upon the fact that life is ever renewing at every moment and it does not stop.

God has stated, "Glory to Him who created everything in pairs of twos." For having a proper understanding of these pairs, we have to develop our understanding about the Conscious and the Unconscious senses. When we take the conscious things into consideration we have to face a non-lord at every step of our life and for spending our life, we associate ourselves with so many things other than our Lord God. Whereas, on the other hand, we are constrained to have an association with the One who is the Provider of the life, whether we want it or not. These very unconscious senses help in negating the non-lords and provide a basis for the maintenance of life and are the chief constituents of life.

Overall half of the life is spent under the Conscious and the rest of it is spent in the Unconscious. After one's birth, most of the time is lived in the Unconscious because up to the twelfth year of one's life one does not have the understanding or comprehension of things. If the period spent in sleeping in that age is also added to that, it comes to more than the time of awakening. In the rest of man's life one third of his life is also spent in Unconscious. The Unconscious part of life negates the non-lords and man has the power to use his right of negating the non-lords. If a person could spend his life in the unconscious more than that he spends in the conscious life, the control over the unconscious life is obtained.

" O' thou wrapped in clothes! Stand to prayer by night, but not all night, half of it – or a little less or a little more; and recite the Quran in slow measured rhythmic tone. Truly the rising by night is most potent for governing the soul and most suitable for framing the words of prayer and praise." (Quran: Surah Muzzammil)

In this verse we have been invited to enter the Unconscious, remaining in our conscious senses and to become attentive towards our Lord God, who is the Lord of the East and the West and no one is worthy of worship except Him.

In one phase of our life we become inactive when we are unconscious and make use of our limbs and body parts when we are awake. In this life we remain dominated by the spatio-temporal restraints, that is, we remain in the clutches of time and space at every step. In the state of Unconscious we are liberated from the ties of time and space whether it is in the form of sleep or otherwise.

The mid-night prayer is suggested for the very reason. It is that time when the confined conscious is liberated. This is the law that has been explained in the Surah Muzzammil.

One advances in the spiritual life when the non-lords are negated consciously just as the unconscious negation constructs the physical life.
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The Holy Books

In order to have a better understanding of the spiritual sciences we have to have belief in the holy books because the contents of the spiritual sciences are found only in these holy books.

This thing has been elaborated in the very opening verses of the holy Quran, "It is the book that has guidance without containing any doubt. This book guides them who are prudent and believe in the Unseen."

When these word of the holy Quran are taken into deliberated consideration it becomes amply clear that if a person has dubiety in him, this book does not provide any guidance to him. This book guides only those who are righteous and truth loving, such people have been termed as mutaqee. According to the holy Quran, mutaqees are those who believe in the unseen with certitude and unseen includes everything, all the worlds, all the realms and all the angelic creatures that cannot be sighted by means of our physical eyes.

As a matter of law, for acquainting with the world of unseen, believing the unseen world with certitude is of basic importance. And, unless a thing is not seen, having certitude is not possible. This thing is not for seeing the unseen only but also valid for daily routines of our life. This law is governing every segment of human life.

Spiritual exposition of these verses is that there is no room for any type of doubt or uncertainty in the teachings of the holy books and these books provide guidance to those who do not doubt the unseen world and the affairs of God because they can witness the unseen. In short, Quran guides them who are familiar with the unseen as the same is in their observation.

Thousands of Exegetes have offered all types of expositions of the holy books and every one of them is different from the other, whereas, there cannot be any difference in the reality. Reality means such a thing, which is invariant. We do not intend any offence against the learned exegetes; they did their best in sincerity and their reward is with God but according to the laws of the Preserve Scripturum, if the unseen cannot be observed then the true meanings and the real sense of the teachings of the holy books cannot be grasped.

Once His Divine Grace, Qalander Baba Auliya said, " Only those understand the holy Quran whom the Holy Prophet (PBUH) has taught or God has explained Quran to them. It is such a thing, which is in accordance with the laws of the Preserved Scripturum because there are many evidences to this fact that people did see the Holy Prophet (PBUH) and learnt knowledge from him after he had passed away.

God has stated, "This is the book free from any doubt and provide guidance to them who are prudent, have faith in the Unseen. (Without observing faith is not possible). And they are people who enjoy their rapport with God and they send from the sustenance provided to them from God. And, they believe in all that is sent to you and the people before you and the Last Day, that is, they know them as they have witnessed them. They are the people who are successful because their Lord has guided them. The word salaat purports to have affinity and rapport with God. Thus, 'they establish salaat', would mean that a person is attentive to God with so much concentration that his connection with his Lord is established.

Structure of the Human Mind
Everybody is mindful of the fact that life is based upon belief or certitude, which in suifism is called 'ego'. This ego or the human self is a halo of light, which is tied, at two ends, with its origin and with its species. The origin of ego is the Attributes of God. These very attributes of God are keeping all the individuals of the universe associated with one another. In my book 'Theory of Chromalucis' the attributes of God have been exemplified with a pond of water in which if a pebble is dropped, so many circles of ripples are formed because of that pebble in the pond. These circles emerge, enlarge and spread p to all the banks of the pond. These countless circles after striking the banks sink back into the water of the pond. These circles are the similitude of the universe and its individuals.

You must have noticed that the circles emerge upon the surface of the water and move away from the point of their origin and completing their journey again defuse back into the water. The universe and the individuals are moving upon the surface of the ocean of the Attributes of God and then again sink back into the Elohistic Attributes.

This very law has been stated in the verse of the Holy Quran,

"We come from God and return back to Him."

It is, everything is from God and returns back to Him, or to wit, the whole universe is a manifestation of the Attributes of God. The universe and its individuals after completion of their appointed movement merge back into the Attributes of God. We have just considered the example of the ripples in a pond. Every ripple of this pond is a species. The features of the waves on one hand represent the entire species and on the other they belong to an individual of that species. Every individual perception is bi-folded in its nature, which begins its journey from the bottom of the ocean and reaches the surface.

It is worth noticing that the waves and ripples started moving when the stone was thrown in there. This means that all the waves already exited in the water and upon casting of a stone they demonstrated themselves. Emerging of wave upon the surface of the water is the Conscious of an individual and as long as the wave is hidden in the water it is the Unconscious.

When we agreed that the waves emerging upon the surface of the pond resemble the individuals of the universe then this also is established that all the individuals have a hidden relationship with one another. This hidden relation cannot be anything else but the water of the pond, which is the very basis of every individual. When a movement takes place in the water, all the individuals emerging out on the surface experience familiarity for others and at the same time they have the realization of their individuality.

When a person looks towards the sky and sees the stars, he looks at them with a sense of familiarity and at the back of his mind this also exists that the sky and the stars are also members of this universe. Apparently there does not exist any relationship with them but a sense of closeness is unmistakable. It is the same correlation, which is enjoyed by every individual of every species existing in the waters of the pond.

When a person feels thirsty, he drinks water to quench the thirst. Similarly everything in this world, be it the earth, a plant, a bird or a beast, they all quench their thirst by taking water. Likewise all the emotions and feelings are commonly operational in the individuals of every species. So much so, the reproduction process is also common in all the species of the universe.

Fall and Rise
The universe is founded upon a base. Everything is displayed upon this base spiritually. When something descends from that base, it takes on the specific form and features, which cannot be separated from the soul. As long as a thing is associated with its soul, it exists and when the soul dissociates itself from that thing, it perishes. Just as the physical being is related to with the soul, in the same way, the soul or the entire universe is related to with the Mind of God.

A very subtle hint is found there in the command 'be!' It is, God's directive is for that, which is already there. In compliance with the God's command all the forms came into being.

This was the first descent that God directed its particular knowledge to become manifested and thus, the whole universe was made to exist. But, at this stage the members of the cosmic family were devoid of the senses like hearing, sight and speech. Then, God addressed the existents and inquiringly informed them that He is their Lord.

God said, "Am I not your Lord God?"

The entire universe acknowledged in submission and said, "Yes, indeed, Thou art our Lord."

This dialogue also indicates that first of all the faculty of hearing was transmitted to the existents. When the creatures, after hearing the voice, became attentive to it, sight was produced in them. The cosmos acknowledged the Lordship of God only after hearing and seeing Him, it is, the universe emerged out of its state of deafness and dumbness and the senses were transferred to it. Before that the universe was devoid of senses to perceive, hear, see, feel or speak. After the Command 'Be' the creatures were not separate individuals but they were created collectively. Since all the existents were created simultaneously at one time, the senses of all the existents are correlated with one another.

That is to say, the Attributes of God are like an ocean and all the pictures of the universe emerge upon the surface of this ocean and every picture, after performing the functions of its species, sinks back into the same waters of attributes. When the activities that are taking place in the billions and trillions of earths of the universe are taken into consideration it is found that every movement, every action and every sense is coming from somewhere and is going somewhere to vanish. The universe is in continuous motion. One type of its movement is called the descending movement and the other type of movement is known as the ascending movement. Both these movements are correlated because of a hidden affinity, which is also responsible for the feelings or perception of a species or of an individual.

The movement of the physical body is dependent upon the form and features of the body limbs and this movement cannot be termed a voluntary movement by any chance. One or the other movement governs every movement.

1. The movements performed by the physical body are the conscious movements and are known as the manifested or the external life.
2. That latent feeling which causes the physical body to move is known as the inner life.
3. The entire universe is associated with one single entity and the very same entity is the collective conscious of the universe.

By giving the example of a pond, it was explained that when a stone is thrown in the water, circles are formed upon the surface of the water. Initially, one circle comes into being, and countless circles that cover the whole surface to reach the bank follow. Every circle after reaching the bank submerges into the water or absorbs into the water.

Now, let us take that: -

1. The pond is the base upon which the entire universe is established.
2. The casting of stone into the water is that action which is the cause of the movement.
3. The circles formed upon the surface of water are the species and the individuals of universe.
4. Submerging of the circles into water is the returning of the existents to their origin.
5. Formation of circles upon the surface of water is the descending movement and the submerging of the circles is the ascending movement.

"Indeed everything is coming from God and is returning back to Him."

When a spiritual associate gets familiar with the knowledge of the circles forming in the pond, he comes to know that all the existents of this universe whether it is a planet, a galaxy or a species, are the subordinates of one single entity. The earth, sun, moon, stars, jinn, angel, animal, vegetables and inanimate are all hidden circles of the pond.

It is established from this discussion, comprehensively, that man is versed with the various attributes of God intrinsically and, he can manage to know these attributes as much as he struggles for them.

God says, "We created all things in pairs." The pair means two aspects that form a thing together. Thirst, for instance, is one aspect and the water is its other aspect. Thirst is the soul and the water is its body, that is, when the thirst is mentioned, two things come to our mind simultaneously, the body and the soul.

Law: -
If thirst is eliminated from the world the water will automatically vanish. The water exists because its soul exists. Existence of the soul is evident upon the body but the existence of the body does not prove the existence of the soul. It is our routine observation that a person who expires, is still there but there is no movement in his body. As long as the soul is with the body it does not perish or neither decay nor annihilates.

If an epidemic erupts, according to the laws of God, it is certain that its remedy already exists.

When we are feeling hot, inwardly the coldness supports the feeling of heat and as long as the inward feeling of coldness persists, heat is felt externally. If any one aspects of the heat or coldness is annihilated, we won't be able to mention the heat or coldness. Any feeling is a combination of two aspects. Movement cannot take place if both the aspects are not there. One aspect is the knowledge of object and the other aspect is the object. Knowledge of object means the inner self or the soul, without which the physical body cannot exist and survive. The role of soul is inevitable in manifestation of a physical body. When, because of the mentor's affection, the knowledge of the object is obtained, one can bring anything into being by exercising the influence.
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