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Synthesis of PluralityEverything existing in the universe, whether it is an indivisible entity, it is of spiritual nature or is manifested in form and shape, is a reflection of the Will of God, that is, the whole universe is the materialization of the Holy Will of God. The universe, the pictures of the existents of the universe and the arrangements of the resources to fulfil the needs of the existents, all came into being when God willed so. Creation has two aspects. One is the external appearance of the creation and the other is that one which generates and arranges the appearance of the creation. Explaining this thing God has said, “We portray a picture in the womb of a mother”. The picture that is portrayed in the womb does not exist before nor the creatures know anything about that picture but when this picture is drawn in the mother’s womb a movement takes place, which cannot be observed by the creatures. That attribute of God is working in this movement, which, in actual fact, takes the shape and form upon the behest of God. We all know it well that when a clot of blood takes a form and shape, organs and parts of body like ears, eyes, brain, etc. are formed in it then it hears, sees, talks and feels through senses. One is born with all the senses and feelings and grows according to certain laws so much so that he is called a man of wisdom and intellect. But, we all know that when a person is dead and despite the fact he has the eyes, ears, nose and brain, he cannot hear, see or feel anything, no matter how hard we may try to make him to do so. This thing clarifies that someone else is controlling the physical body. This very relation of the movement with the picture gives shape and form to the creatures. Another common experience of the individuals of mankind is to have an independent and separate perception by every individual. This very individual perception is the mode of identification and recognition of the picture, which God portrayed in the mother’s womb.
During the course of our discussion on oneness and plurality, we described that the creatures have a relation and affinity with their Lord Creator and there is only one way to have this affinity directly, in other four the association cannot be developed directly. Whether the creatures acknowledge this affinity consciously or not but it does exist all the same. To simply put this affinity, for maintaining their individuality the creatures have to be dependent upon someone. To be in need of someone implies upon existence and presence of another being, which is the source of recognition and, this very cognition helps in perceiving other things.
There are two ways of identifying and knowing the others. One is to conceive oneself physically with a vivid perception and then step forward to know the other person or the creature that come in our way.
The other way of knowing depends upon all the pictures of the Will of God, which are preserved in the inner of human self. When manifestation of any of such pictures is witnessed externally, we recognise it easily. And, when a picture appears in our vision internally we recognise it innately. This thing is also to be understood that every manifestation is a reflection of the inner. Nothing can be witnessed in its physical form if its inner dimension is not there, that is, the whole manifested dimension is the reflection of the inner side of an existent.
This is to be understood very carefully, when God commanded Be, the universe came into being with all its characteristics just as it was there in the Mind of God, that is, souls of the human beings also came into being. This means that the unified collective programming for the universe was finalized. This programming transferred from the Mind of God. All the creatures of the earth and heavens became existing with God’s commanding it to be. Man, when he was there in the mind of God, was familiar with the other creatures, Paradise and Hell, animals, jinns and angels and the other creatures also knew him.
The program existing in the mind of God started displaying, after it was commanded to be and with the display of the program recognition of others was also transferred to the creatures. Man existed in the Mind of God in the form an indivisible entity and that is the inner side of his existence. Since the soul is being exhibited in the plurality, therefore, every individual representing this plurality happens to know the plurality individually.
The whole universe is inscribed, collectively, upon the Preserved Scripturum, in a unified form. This purports to this fact that every individual of the universe enjoys the faculty of knowing the other individuals and this is termed as sighting the inner side.
And, now we shall delve upon the modes of sighting in the external side.
When we stand in front of a building, we see only that part of the building that is before our eyes. If we get aside and change our position by taking few steps, the angle of our sight also changes and with this change another portion of the build appears before our sight. And, if we want to see three sides of the building simultaneously, we have to change our position to get that angle of the sight which may allow us to see all the three sides of the building simultaneously. This means that for changing the angle of sight, to have a better view or a view that is desired by us, we have to cover some distance. And, during covering of a distance Time and Space both become involved. Covering a distance of, say, ten steps is the Space and the time spent in taking these ten steps is the Time. This is one way of seeing things, that is, to see something some distance is covered and to cover that distance some time is also spent. The angle of sight changes when the Space is covered and the Time is spent. The other way of seeing things is to concentrate upon the features and impressions of an object existing in our mind. By doing so, the inner impressions are surfaced on the screen of our mind. In generating this vision neither any time is spent nor any distance is required to be covered.
Two laws are revealed from this.
First, just as one sees and witnesses things using the physical eyes, sees after travelling distances of thousands of miles and spending days and months, similarly, one can see and witness things using the power of visualization according to rules and regulations applicable in this regard without involving the spatial distances and units of time. It is altogether a different issue that the scenes witnessed using the physical eyes, appear to be more clear and vivid but once the inner eye starts functioning properly and it could be exercised at will then the dim scenes also become clear and vivid.
Second law is that when we travel in a direction, the angle of our sight under goes a change. The angle of our sight changed when we travelled down in the Ethereal Realm from the Realm that came into being after God uttered ‘Be!’ And, at every descent the angle of sight keeps on changing. When it is accepted with conviction that all which exists without is a reflective impression of that which is found within. With the dept in insight and deepening of perception, the sighted objects become solidly felt things.
Classification of Perception
This thing, by now, must have made some room in our understanding that the unified cosmic program is the knowledge of God. When God willed to display the features of the cosmos, as they were there in His knowledge, He commanded, ‘Be!’ and the whole cosmos came into being. At that stage the universe and its existents were only aware of their existence, they did not know who they were, why they were and that who had created them. In order to put an end to that static state of the existents God exhibited Him before the existents of the universe and said, ‘I am thy Lord.’ The first thing that caught the attention of the existents was the Voice of God. When the existents got attentive towards the voice, they saw that someone is introducing Himself as their Lord and Creator, someone who had created them, given them knowledge and understanding, hearing and sight and created means of their sustenance. Man, before the faculties of hearing, sight and understanding were given to him, was merely a perception. And, when God proclaimed His Lordship and the existents looked at Him after hearing His Voice and acknowledging His Lordship, they had the realization of their existence. It means, everything, including man, is a perception in itself and this faculty, in terms of its activity, would be named as sight, or to say, man is nothing but the sight other than this everything is a fiction. This faculty also includes the realization that God is our Creator and we are the creatures. Man was only a perception as long as he had not witnessed his Lord and after he had witnessed His Lord he attained the status of knowledge and the senses of hearing and seeing also produced in him.
Sighting is of two types. One is that we are looking at something extrovertly and the other is that we see a thing in its real perspective. In this context, example of the mirror can be taken into consideration. When we look at our reflection in a mirror, we think that we are looking at ourselves whereas, in actual effect, we are not looking at ourselves rather, we are witnessing our reflection in the mirror.
The mirror absorbed us into it and after absorbing it reflected our image. If the mirror had not accommodated our picture, in the first place, and reflected it back, we would have not been able to see ourselves in the mirror.
One is indirect sighting or sighting through a medium. The other way of sighting is direct sighting or seeing things without any medium. Using the method of direct narration, we would say that first the mirror absorbed our picture into it and then we saw the reflection produced by the mirror, that is, we are not looking at ourselves but we are seeing what the mirror sees. This goes for all the acts and deeds of our life. If we take our mind as if it is a mirror, then the direct approach would be that anything is firstly seen by our mind and only then we see it. That is, all that we see is the sighting of what our mind sees. Any thought, any idea, any concept or anything is not acceptable to our sight unless its picture is displayed upon the screen of our mind.
A glass filled with water is lying before us. According to the indirect approach of sighting, we are looking at a glass having water in it. According to the spiritual ways this is fictional and unreal sighting. To narrate the process of sighting a glass of water, using the direct approach, it would be said that our unconscious mind accepted the reflection including the properties of the glass and water upon the screen of our mind through the sight; the knowledge-giving agency, and then we perceived the existence of the glass of water, that is, our inner sight received all the information about features and impressions of the reflection of glass and water containing by it. This very perception by the inner sight is the process of sighting. In other words, according to the spiritual approach, the sighting is not the process of viewing things in the out.
First of all, impression of an object by its reflection is registered upon the screen of mind by the human sight and then we see that object. One approach is that we see things that are lying before us and according to the other, reflection of the things is registering in our unconscious and we are seeing things because of that. Thus, the direct approach is that we are witnessing the seeing of our soul. This is the reason that when one is dead, one cannot see anything despite having all the organs of sight in place because we stop receiving information from where the reflections are registering. A similar situation is experienced in our daily routine life when, for instance, a man loses his eyes. He cannot see anything although all the things are lying before him because the medium of the sight, i.e. the eyes are not there, that is, the organ responsible for transferring the image or the reflection of things is not there. Sometimes, this also happens that the eyes are healthy but the cells responsible for producing the vision or the senses stop functioning. In such a case neither one can see nor feel the presence of a thing.
All other activities of life generate in our mind after the process of sighting is activated. If, for example, an ant bites a person, although he did not see the ant biting him, he still feels the bite, that is, the sense responsible of generating knowledge, somehow or the other informs the mind that something has bitten him. That is to say, the first stage of perception is the knowledge whether it comes through touch, taste, smell, hearing or sight. Understanding after hearing something is another category of perception. Having knowledge about something, for the first time, is the first stage of perception. Sight is the second stage of perception. Hearing is the third stage of perception. Feeling the fragrance or odour by smelling it is the fourth stage of perception. Feeling something tactually is the fifth stage of perception.
The right name for perception is the sight; therefore, unless the creatures’ sight focuses upon the Creator, the classification of perception does not take place. The creatures after the command ‘Be!’ was pronounced had the realization of their existence only. Then the sight was granted to them. And with the sight the hearing was given to them and then the rest of all the senses followed.
Unification of the Being and The Unification of Observation
Previously, we had discussed by giving the example of the mirror that viewing ourselves in the mirror reveals two types of sighting, or to say, there are two approaches concerning the mode of sighting. One is that we are looking at the mirror and say that we are looking at ourselves. This is the indirect approach of sighting. But, when we try to comprehend the process of sighting and a deeper perception is achieved, it transpires automatically that we are viewing our image in the mirror. Having this realization that we are viewing our image in the mirror is the direct approach. This thing applies for all the sections of life equally. One form is to think that we are viewing things without and not within. The other form is to believe that whatsoever we view is being sighted from within and reflection of things is transferring from without and we see things because of those images. The former one is called the indirect approach and the later one is called the direct approach of viewing things. Example of the dead person proves this fact beyond any doubt that it is not the eye that sees but it is the soul that has the faculty of sighting. It means that a person having the indirect approach of sighting thinks that he is watching thing without and when a spiritual associate becomes acquainted with the direct approach of sighting, he understands it that sighting, in actual fact, is sighting within. As long as a person sees indirectly, he is at par with the animals, plants and inanimate objects but when the direct approach of sighting becomes active in a person, he rises up from the level of animals and enters the human level. The relation existing between the creatures and the Creator is revealed upon a spiritual associate when the direct approach of sighting is activated in him. The relation between the Creator and the creatures cannot be given any name except the Elohistic Knowledge, that is, creatures can have affinity with their Creator only by that knowledge which is the knowledge of God
By asking His creatures, “Am I not your Lord?” God, in fact, granted them the knowledge of sight. Among the approaches of sighting this law is one of the most important and significant laws that the process of sighting does not complete if the sight has no target to focus upon, or to say, the sight cannot see anything if it is not provided any target. God is the first and foremost target of the sight for man and the universe. When God inquired whether He was the Lord of His creatures or not, the man’s sight was provided with the target and man emerged out of his state of lostfulness and first he saw the Supreme Being of God and then heard the whole universe in the form of a unified program, acknowledging His Lordship. Listening to the acknowledgement of the universe and beholding the whole universe as one single family and having this perception that our position is nothing more than the sight, is the second activity of the sight. And, thus the sight took third, fourth and fifth step and saw that only that exists that we see. This type of sighting is termed as the Unification of Observation.
When the sight functions indirectly, it finds itself confined in the limits of Time and Space and the more this approach deepens the more stages of plurality are formed and this sights becomes observation, changes into hearing at one step, touch at another, smell at other and touch yet at another step. Observation, smell and touch are all limited within the confines of Time and Space. These movements of the sight are called ‘descents’ and every descent has two parts. God has stated this law that He has created everything in pairs and therefore each one of these descents also have two aspects.
Now this could be said, when man entered the second descent he was acquainted with conscious, perception, sight, form and shape, speech, hearing, variegation, attraction and touch. The first descent is one stage of Unity (wahdat) and the second descent has five stages of Plurality (kasrat). This makes the six descents in all. The first descent is called the Subtlety of Unification and the other five descents are termed as the Subtleties of Plurality.
As far as the Unification of the Being (wahdat-ul-wajood) and the Unification of the Observation (wahdat-ul-shahood), which are simply called the Unity or oneness by the Sufis, is concerned, it is only an artifice of the human mind. All that man has stated is limited up to his limited understanding and thinking ability. This unity by any chance is not the unity of Godhead because it is simply not possible for the human conscious that oneness of God or any of His Attributes could be captured in words or phrases.
This fact cannot be ignored that the unity being an artifice of human thinking, at the most, is indicative of the reach and extent of the human thinking. When the word ‘unity’ is uttered, it merely indicates that we have understood the uniqueness of God to this extent only, or to say, the meanings of this word remain limited up to the limits of the human thinking. Man terms his limitude as limitlessness, whereas God, in actual fact, is much greater and sublime to these praiseworthy descriptive limits. When, in this context the word unity is uttered, actually we refer to the unification of our own thinking only.
Man mentions about God according to his ability of understanding and with reference to his own reach and access. Since man’s unlimited vision is also limited, therefore he cannot see beyond a certain limit and it does not occur to him that there could be yet something more to be seen and discovered. In this state of helplessness, terms this imperceptible state as the Unification of Being or the Unification of Observation.
The Holy Prophet of Islam said, “We couldn’t do justice in cognising God that He deserves.” And, a verse of the Holy Quran proclaims, “And, if all the trees are made pens and all the oceans turn into ink, things related to God cannot be written down.”
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God mentioning His Attributes tells that Unity and plurality are also amongst His attributes. The creatures are in plurality, they are indigent of resources, they have to be the offspring of other creatures like themselves, they have to reproduce themselves as well and they also have to have a family, whereas, the Creator is above from all such things. Since the creatures are many in numbers, therefore, possessing the individual and the collective conscious becomes necessary for them and that the individual conscious must be of various grades and the collective conscious must be representing the species. The collective nature of the conscious depends upon the relations between the individuals of a species such as the relationship of a father or mother and other relations of the family. The system to maintain and fulfil the obligations of these relations operating in the universe is functioning n the Ethereal Realm. The connotation of Ethereal Real is suggestive of the fact that the whole universe is established upon the Elohistic Attributes of God.
The universe did not start existing at its own. Someone must have created it and therefore it becomes necessary that the creation must have an affinity with its creator. This very affinity tells us that God is the one who has brought us to life and, He is the provider of resources for maintaining our life. The universe, including man, is indigent of God at every step of its life. We enter into the individual limits after passing through the limits of species and universality, that is, every one of us enjoys one’s own individual conscious. In the third stage of the Ethereal Realm, it is known by every one consciously that, ‘I am’ or to say, he/she is. Knowing the status of one’s being in terms of second and third stages of Ethereal Realm i.e., species and the universe comes under the stimuli of the Unconscious. At the forth stage of Ethereal Realm, an individual is acquainted with his/her own features, shape, feelings and the senses. Yet at another step down, in the fifth stage, it is perceived that the existence of the universe and its individuals is because of their affinity with that One Who is closer to them than their jugular vein. When a person perceives with a species and collective consciousness, that his/her existence is subjected to such a Being who is closer than the jugular vein then it is realized by him/her that he/she is existing somewhere in the universe. A person with such a perception notices that how the movements of one person or a particle are associated with the movements of other people or the particles. This thing can be exemplified with a chain that has many links in it and every link has its own individual name, for instance, one is mankind, another is the jinn, the other is an angel and yet another is a celestial body, a star or a planet. When a person would look at the links of the chain collectively, he would be grasping all the creatures of the universe just like the links of a chain. Or to say, when one would be exercising the collective vision, he would not only be grasping the mankind, jinns and angels but would also be able to witness the systems of galaxies, stars and planets and other systems operative in the heavens.
The Preserved Scripturum is such a screen or the film where the whole collective program of the universe is preserved in all details of every movement. A person who has the realization of the Ethereal Realm can see, understand and feel the impressions of the Preserved Scripturum and, since the Preserved Scripturum is the record of past, present and future, therefore, such a person can also see anything happening thousands of years ago or that will ever happen thousands of years hence. We exemplified the Preserved Scripturum as a film. If such a camera could be invented, which could shoot the pictures of the activities of the whole world collectively, then the film thus prepared would be containing in it all the things that are existing in the world and when this film would be displayed upon a screen, all those things would become live separately in their respective forms, shapes, features and complexions etc.
For the sake of understanding we can say that the universe is a film produced by God and when this filmed program is displayed different types of senses become operative. Collective or the universal senses make us to see the whole universe in one place simultaneously, that is, it is witnessed that all the species; be it a monkey, cat, cow, plant, tree, river, mountain, man, jinn or angel, are saved in a film. This collective perception gives rise to the species’ conscious, that is, a person becomes aware that he belongs to the homo sapiens and the other things belong to such and such species.
An Organisational consciousness is produced in a person when the senses descend down further. This consciousness produces the perception about one’s own species and he comes to know about his creation and the senses that have been given to him. When a spiritual associate is acquainted with the individual and the species’ conscious, he witnesses that all the species are related to with one another and are seen in a mixed form, that is, he sees that there is a cow having a goat within, the goat has a pigeon, the pigeon has a man in it, the man includes an ant. It means that the whole program appears to be a mixture of different things but when the conscious of the spiritual associate develops enough to comprehend these impressions separately, this mixed program becomes clear enough and the species are identified separately. For instance, a pigeon is seen on the Preserved Scripturum, this one pigeon contains all the shades or the reflections of billions and trillions of individuals of the pigeon species. Similarly it happens in the case of jinn, angel, man, animal, vegetables, inanimate, star or a planet. When the vision is developed further and the conceptual powers increase, the conscious can explain the details of the mixed species’ program. At this stage the program pertaining to the individuals of a species become visible for the sight. When the species’ program is divided into individual program every individual of the species perceives him individually. At this stage the conscious is strengthen this much that man becomes aware of his birth stage, i.e. it comes into his knowledge that what are the factors that are responsible for the birth of an individual. After that every individual becomes acquainted with his typical form, shape and senses. The ability of grasping the whole universal system, in terms of Sufism, is called the Invisible Controls. A person enjoying this faculty has such an expanded vision that he can witness and grasps the details of all the events and happenings that have taken place thousands of years ago, are taking place presently or will ever take place thousands of years from now.
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Before embarking on the journey of learning this spiritual knowledge, it must be kept in mind that the knowledge we intend to learn, in the coming days, is the Presented one. Presented Knowledge (Ilm-e-hazoori) is the knowledge that enables us to enter the world of the Unseen and makes us to acquaint with the Unseen. It is that knowledge, which is a sort of direct information, bestowed upon the mind of the person learning this science, that is, the unconscious stimuli start functioning in that person. Functioning of the unconscious stimuli means that an impression of the stated thing is created upon the screen of the mind. When, for instance, the teacher of the Presented Knowledge, utters the word ‘pigeon’, an outline of a pigeon is formed in the memory or upon the screen of the mind. And, when the word sinks deeper in the mind, a pigeon with all its detailed features is actually witnessed sitting there upon the screen of the mind.
Similarly, when the teacher mentions something about a star or a planet, a bright star is actually felt twinkling upon the mental screen. And, when the spiritual teacher tells about the Paradise, the information, which we have already had about the Paradise, start displaying in our mind in the form of a mental picture. We see that the Paradise is a garden with waterfalls, brooks and streams of sweet and clear water and beautiful sweet smelling flowers of every type and colours. And, it is such a scenic place, which is beyond any comparison with the worldly scenes of beauty and charm.
It is a brief description of the Presented Knowledge.
The difference between the Presented and the Acquired Knowledge (Ilm-e-hasooli) is that in the latter case when a teacher teaches to draw a picture to his students, he demonstrates to draw a picture on a graph and tells that if these many squares of the graph are used in this way, an eye would be formed, if these many squares are brought under the pencil, a nose would be formed and, if these many squares are used, an ear would be the outcome. The more the interest and willingness of the student to learn to draw a picture in the squares of a graph, the more successful artist he becomes because of the teacher’s guidance, or to say, the basis of the Acquired Knowledge is that any particular ability can be activated in a person by proper training.
Opposite to this, the Presented Knowledge holds that everybody has the innate ability of drawing picture, making chair and tailoring dress. The work of the teacher is only to get that innate ability activated in a person and the more that ability is put to use and practiced, the more expert he becomes in that field.
Further explanation of this thing is that whatsoever existing in the world, or that ever existed or which will exist ever henceforth, is flowing upon thoughts. Something exists for us when we happen to receive information about that thing, or in other words, a thought about that thing comes to our mind, and if no information about that thing is received from within our self or no thought about that thing comes to our mind then that thing does not exist for us. When a person wants to be an artist, first of all it occurs to him that he should be drawing a picture. Similarly, when a person wants to be a carpenter, this thought comes to his mind that he should be going for carpentry.
It is true for every science and art of the world in the same way. Every science or art begins with a thought or an idea about that particular field of knowledge. Only after having a thought about learning something we become interested in that particular direction and we start searching for a teacher or guide who could help us in developing that faculty. And, the teacher, keeping our interest and quest in view, activates that particular ability in us.
His Divine Grace, Qalander Baba Auliya in the Loh-o-Qalum has stated that all that a teacher could do is to be an instrument in awakening the desired ability. Just as abilities for all the arts and sciences are there in a person, in the very same manner, the ability to learn and achieve the ‘Spiritual Science’ is also there in a person. When a person learns to draw a picture he is called an artist, when he learns to make furniture, he is known as a carpenter and if a person invents something, he is given the name of a scientist. And, if a person manages to get his spiritual potentials activated with the help of a teacher, he is called a spiritual person.
The methods of awakening and activating the potentials of the spiritual person have been disclosed in ‘Loh-o-Qalum’.
Dreaming and awakening
In the light of this brief description of the Presented and the Acquired Knowledge it is not very difficult to conclude that for knowing, understanding and recognising the soul, the Presented knowledge is the only true and reliable source. The Acquired Knowledge cannot lead us to the soul. If someone tries to comprehend the soul by means of the Acquired Knowledge, he tends to go astray due to the logical and intellectual arguments. Everybody tries to have his own conjectural views about the soul. Few say, man evolutes from apes. Some said man is the son of the sun. Some associate man’s creation with the creation of fish. And, comparatively more intelligent people when, upon analysing the available/prevalent doctrines, cannot find any factual reality, tend to consider material life everything, ignoring the soul altogether. Or, to say, whosoever attempted understanding of the soul by means of Acquired Knowledge, failed to reach any real and final conclusion but, whosoever had an access to the soul by means of the Presented Knowledge was liberated from doubts and dubiety and it enters into his certitude that this body of flesh and bones is merely a fiction and a hypothetical thing. The real thing is that which is taking care of this physical body and if that thing detaches itself from this body, the body becomes inactive and starts perishing.
At the moment we have to resolve, what is man? What do we know of him? How do we identify him? And, what is his actual position in this universe?
Man, according to our worldly knowledge, is a figure made of tissues and muscles over the skeleton of bones. Metaphorically, using the medical terms, it could be said that there is a skeleton of bones covered with cotton, bandages and plaster. The cotton is the simile for flesh, bandages are tissues and muscles and the plaster indicates the skin. But, this physical body of flesh and bones is devoid of any movement of its own. There is something else which is responsible for the movements of this physical body.
Suppose there is a figure of tiger made of clay, which is lying in a place where it is accumulating dust. When a person looks at that clay tiger, he does not mention anything about the dust covering that tiger and tells that he sees a tiger. Just as the dust gathered upon the tiger is merged into the identity of the tiger, similarly, the soul, too, has gathered upon itself a fabric of flesh and bones, which is made by it from the lights and the figure so produced is called the ‘body’.
His Divine Grace, Qalander Baba Auliya explains this thing giving the example of the dress worn by the physical body. According to him the movements of the dress are related to with the body wearing it and when the dress is taken off, it cannot exhibit any movement at its own. It is not possible for the dress, which is placed to look like a lying person, to move, no matter how forcefully it is commanded to do so. But, if someone wears this dress, then every movement of the body will automatically be transferring to the dress. And, similar is the case of this physical body, which is a robe of the soul.
As long as this dress is upon the soul, it is moving and, when this dress is taken off by the soul, it takes the form of discarded attire. It is our routine observation that when a person expires, he cannot offer any resistance to anything done against him. Death means that the soul has taken off its dress and discarded it in such a manner that it cannot attract its attention any more. This making of the dress by the soul is not limited for this material world only rather the soul makes a new dress for itself at every descent, in every zone and at every place and the soul expresses its movements through the dress that it prepares for itself.
Not only the movements of the soul are exhibited by means of this dress, the dress is developed, guarded and reared by the soul. If in one zone this dress is composed of putrefaction and foul smelling materials, in another it is weaved of the light waves and yet in other zones it is made up of noor and Beatific Visions. When the soul prepares this dress using the matter, due to the innate properties of the matter, the spatio-temporal limitations remain in force for this dress (body). Or, in other words, the material dress functions within the confines of time and space.
Quest for the soul
The exact position of the dress, the physical body of flesh and bones, is witnessed when we expire, that is, we are dead. After one is dead, the physical body is not different than a discarded dress. In order to have better realization of this thing, we have to look for a state, which is identical or similar to death, in our life whether it is only momentarily or for a longer duration. This is also necessary because it cannot be taken as an example if it is not persistent and constant. When this is searched in the stages or days and nights of our life, the only state that is similar to death, is the state of sleep.
It is a proverbial statement that a sleeping person resembles a dead one. The only difference between these two is that in the state of sleeping the soul remains in touch with its dress and guards its dress actively, whereas, in the case of a dead person, it disconnects itself from its dress permanently. Or to say, it passes away after taking off this dress. The sleep is such an activity of our life, which leads us to the potentials of the soul.
We live our life in two alternating states of wakefulness and sleep. In the state of wakefulness, our eyes remain open, our conscious mind is active, we are seeing everything, listening to every type of sound, we are feeling and we are moving around as well, in such a manner that the dress of the soul is also moving along.
In the other state of life, which is known as sleep, we see things, hear sounds, feel things, witness ourselves moving around but the dress of the soul, the physical body, is not moving along. This phenomenon is a proof of the fact that the soul is not constrained to move along with the physical body. It does move around even without the body of flesh and bones. The movements performed by the soul without involving the physical body are termed as dreaming.
There exist various doctrines about the dreams. According to some, these are merely thoughts, which are displayed during the sleep. One dreams only such things about which one remains occupied during one’s wakefulness. Some say, the dreams are only reflections of our unfulfilled wishes. When a wish is not fulfilled and remains incomplete then it is fulfilled in a dream. Likewise, many things are said about dreams and everybody, according to his knowledge and thinking approach, has said one or the other thing about dreams. But, nobody can deny this thing that soul can move around without using the medium of the physical body just as it does so when the physical body is used as a medium of its locomotion.
If anybody feels like raising this objection that the movements witnessed and enacted in dreams or, dreaming by itself, is merely an artifice of thoughts and imaginations then this objection can very easily be ruled out because every one of us do see one, two or more such dreams that after awakening, the effects of the seen things or the acts performed in the dream leave their impressions upon the dreamer. The most explicit example, in this regard, is that of the wet dreams, in which one experiences the same sexual ecstasy with which one is familiar in a state of awakening. Resulting a wet dream, taking a bath becomes obligatory just as it becomes mandatory when the sexual intercourse is performed during wakefulness. Religion does not allow us to offer Prayer unless one has not taken bath after witnessing a wet dream just as is compulsory when the act of sexual intercourse is performed during wakefulness.
This also is our observation that we see some dreadful thing in a dream and upon awakening the fright of the scary thing is still gripping us. The heartbeat becomes faster, even in the state of dreaming, upon seeing a terrifying scene just as it does so in the state of wakefulness. Similarly, when a charming scene is witnessed in a dream, it leaves a hilarious effect just as one enjoys the pleasure in the state of awakening upon seeing a beautiful scene.
This is a brief comparison of the activities of the dreaming and wakefulness. Correlation of KnowledgeNormally the Sufism and spiritualism come under criticism that the Companions of the Holy Prophet (God be pleased with them) did not take the trouble of compiling the spiritual sciences in the era of the Holy Prophet (PBUH). And, since the Companions (R.A) did not properly document the spiritual sciences and no authority as such is found on the basis of which the spirituality could be acknowledged. This also is said that this all is an ancient knowledge related to Hinduism or the mysticism of Judaism or Christianity, who had opted to take refuge in monastic ways of life after dissociating themselves from the obligations of the worldly life. And, that God has not created the universe and its beauties to be avoided, to escape from them and confine in isolation. It has always been attempted to condemn Spiritualism and Sufism by objections like these.
The relation of man and jinn with God is basically of two types. One, when the Beatific Vision of God attracts a person towards itself and God and the Attributes of God are firmly established in the thinking pattern of that person and whenever he attends to any worldly matter his attention should remain directed towards God. This was the thinking pattern of the prophets of God. One form of this certitude is to practically feel the presence of God. Holy Prophet has termed this type of certitude as Martaba-e-Ehsan.
As far non-compiling of knowledge in the times of the Companions of the Prophet is concerned, it was only because of the fact that the devoted companions were so much in love with the Prophet (PBUH) that to quench the thirst of their souls the sheer presence of the Prophet (PBUH) was enough for them. And, they used to remain engrossed, for the most of their time, in the personality, sayings, acts and deeds of the Prophet (PBUH).
They had a special interest in whatsoever the Prophet (PBUH) used to say and because of their close association with the Prophet (PBUH) they had developed the ability to have access to the actual meanings of that what the Prophet (PBUH) had said to them. They used to fully benefit themselves from the electrifying effect of the personality of the Prophet (PBUH) and his sayings, upon which they used to contemplate with devotion and love. This did not let them feel the need to devise any separate mechanism to store the radiances in their souls by means of any austere exercises or practices. They were familiar with the charismatic personality, radiant character and the prophetic approach of thinking of the Holy Prophet (PBUH) without any significant conscious endeavors on their part.
His Divine Grace Qalander Baba Auliya has stated, “ When I had the opportunity of visiting the celestial realms, I noticed that the Human Souls (Arcanum and Spirit Subtleties) of the Companions were radiating with the luminosity of Quran and Ahadiths, that is, they were full of luminosity of Divinity and the prophethood.”
He also states, “ For this reason, the literature of that era is found to be devoid of recital and other like materials regarding the spiritual values. But, when the glow of Quran and Ahadiths started fading away from the hearts of the people after the third generation of the Companions, people who had thirst, felt that if they did not strive to pass on the spiritual knowledge to the coming generation, it would be a great loss. So, they looked for the means to store the prophetic luminance in their soul to enable themselves to have the cognition of the Lord and devised rules and evolved a system so that the every follower of the Prophet (PBUH) could benefit himself from the spiritual knowledge by using it for the cognition of the soul and the Lord.
Shaikh Najumuddin and his disciples like Shaikh Shahabuddin Suharwardi and Khwaja Moinuddin Chishti selected those verses of the holy Quran and the Appellations of God, which could help in maximum storage of the luminosity in the human mind.
These things are not found till the ear of Shaikh Hassan Basri. It is an historical fact that Hazrat Ali had forbidden all the preachers from preaching except Sheikh Hassan Basri. After the era of Hassan Basri, a time came when the people started losing their interest in acquiring the knowledge about God and His attributes, which was there in the era of the Companions of the Prophet so the Spiritual scholars devised methods for developing the spiritual approach of thinking. The method and the system developed for having the prophetic approach is, technically, known as the Correlation of Knowledge.
Qurb-e-Nawafil : Qurb-e-Faraiz
Owaisian Correlation
Hazrat Abdul Qadir Jillani discovered this correlation, for the first time, during conducting influence. The spiritual knowledge is transferred to the soul of the Associate, by means of this correlation, from where it spring up like a fountain. This correlation is still in practice. Benefits of this Correlation are delivered secretly through the Exalted Angels, Souls of the prophets or the souls of the Auliya who enjoy the affinity of the Obligatory rites; Qurab-e-Faraiz. For enjoying the benefits of this correlation presence of the physical body is not necessary. It is a very powerful and potent correlation, which is displayed at some later stage of life and sometimes the person who happens to have this affinity does not know about it, till it is actually expressed.
When ain or sabita are filled with the spiritual knowledge transferred through the souls of Auliya, prophets or the Exalted Angels, as the case may be, the spiritual associate enters into a state of Observation and first thing he witnesses are the Exalted Angels, which include the Group of Gabriel, Michael, etc. These exalted angels can be witnessed in Baitul Mamoor; The Inhabited Dwelling, the second last station of the Angelic realm, after the High Throne or Ursh.
Nisbat-e-Sukaina
This is the Correlation that was enjoyed by the most of the Companions of the Prophet (PBUH). As stated earlier, the Companions had so much interest in the personality of the Holy Prophet (PBUH) that their ains were filled with the luminosity of the prophet-hood. Definition of this correlation is that a spiritual associate is absorbed into a spiritual person or absorbs a spiritual person in him. After this absorption the state that prevails upon the associate is know as the Correlation of Quiescence, which is the out-come of the combination of love and raptness. This correlation helps in transferring the thinking approach of the spiritual mentor to the associate and his thinking pattern changes to such an extent that he also starts thinking in the same terms just as his mentor does. All his acts and deeds just become the same like the one of his mentor’s.
Once a person visited a sage and saw bandage tied around his leg. When inquired, he was told that because of pain he was wearing that bandage. Then, he went to see one of the disciples of that sage and to his astonishment, he saw that the disciple, too, had the bandage on his leg because of the pain.
Correlation of Love
When the thinking approach of the mentor takes its roots deeply in the associate, the subtleties of the associate starts getting toned up. In Sufism, toning means to get away from one’s original design and be molded into the mentor’s frame of design. When this happens the subtleties of the associate are showered with the Elohistic Luminescence and the roots of love of God are established firmly. And, whenever the associate looks into his subtleties, he witnesses God. In his poetic way, Khwaja Moinuddin Chishti said, I behold the Friend with every breath of mine. Correlation of Raptness
This is the correlation that, for the first time, was given the name of the ‘Trace of the Untraceable’ by Khwaja Bahaulhaq Waddin Naqshbandi and the same is now termed as ‘Memory’ by his followers. When the mind of an associate is turned toward that direction where the lights of Eternity prevail and the impressions of pre-eternity are found. When the pre-eternity impressions; the Mind of God, becomes the focus of attention, the associate is engulfed by a state whence none except God is found. He starts witnessing God in everything, existing or non-existing. It becomes his second nature that in every movement in every action, in every deed, voluntarily or involuntarily, he starts searching for God and his mind at its own finds a clue to the unity of Godhead. When this situation intensifies and the associate is fully entrapped in it and finding no way out, he surrenders himself at the mercy of the engulfing lights of this correlation. Let us consider this example. We invariably drink many glasses of water daily but this thing seldom comes to our mind that what this water is, how does it quenches thirst, from where does the water come, whether this water is from the well, is it the tape water, is this from a river or a spring? Ordinarily these things do not occur to us. We take water when we feel thirsty and that all. But the person enjoying this correlation searches for God even in a glass of water. He thinks about God who has created water. His deliberates about water and discover the various resources of water supply to the creatures, for instance, the ocean, the evaporation turning into clouds, raining and snowing on the mountains and then melting of snow to flow into rivers.
Similarly is the case of a child born in a family. News of a new birth pleases everyone around and that’s all. But, when a percipient, cognizer or an associate of this correlation looks at the new born baby, unintentionally he starts thinking that God provided the baby all the resources in the womb of his mother for more than nine months and God, who provided this baby with sustenance in the womb of his mother to nourish him, is also providing his share of the sustenance to him and will continue to do so as long as he lives.
But, contrary to this, a man in his sixties never gives to it a thought that once he, too, was a day-old-baby. An associate of this correlation goes over this, again and again, in his mind that God provided him provisions when he was only a day-old-baby and continued till this day of his life when he is in his sixties or fifties.
Gradually the effects of this correlation overpowers him that the mind of the spiritual associate is taken off from everything and he starts thinking that, in actual effect, he does not have any significance of his own. God encompasses his existence, he is born under the umbrella of God, he is reared up under God’s caring supervision and he will be transferred to another world after spending his life remaining within the encompassing limits of God’s reach. This state overpowers his conscious, intellect and reasons in such a manner that all his ego, will and authority fades away in the shades of this correlation. Inner VoiceLecture 11
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The whole universe including all the species and all the individuals of the species have one common single center. Apparently the various phases and different stages of life have nothing in common and appear to be diversified but no matter how much is the diversification and variation in the ups and downs or in the phases of life, these all have a unified centrality. And, the waves are the medium of this centrality. On one hand these waves or, to say, the rays emitted from this unified centrality are descending to feed the individuals of the universe and, on the other, these rays are ascending back towards their origin after completing their descent in an individual. This chain of ascent and descent is the life. In other words, a wave or the ray is circulating in the whole of universe and keeping the circulatory movement of the wave in view, the universe appear to be having a circular structure, that is, the whole universe is a circle and when this circle moves up and down, it gives rise to six more circles. These very six circles have been denominated as ‘Six Days’ of Creation, as mentioned in the Holy Scriptures. God has stated in the holy Quran, “ I created the universe in Six Days.”
The first circle of the universe and individuals of the universe is named as Latifa-e-nafsi (Subtlety of the Self). We can exemplify this subtlety as a lamp that is emitting light. The name of the light of this lamp is the sight. Flare of the lamp makes the atmosphere bright and clear. The light of the flame of the lamp, on one hand, illuminates the atmosphere and on the other it is witnessing the atmosphere coming into the range of its illumination. The light of the lamp contains incalculable colors and the variegation of the universe is proportionate to the numbers of these colors. The light and the flare of the lamp keep on flickering causing it to become very dim, soft, strong and intense. Things upon which the light falls very dimly are conceived as a fantasy. Thoughts are produced about the things coming under the soft light. Things coming under the strong light create concept about them in our mind and our sight sees the things that come under the intense light of the lamp, id est., a vision about them is produced in our mind.
In order to see a thing, we have to pass through four stages. When an object is sighted, initially, a very dim sketch of that object is formed in our mind. This dim sketch is named as Fantasy. When the sketch becomes deeper, it turns into Thought. Upon deepening of thought, the details of the sketch transform into the features and the object is imagined. This imagination is called Concept. When the imagination is consolidated the sight catches the features of the seen object.
Rests of the four senses are produced gradually when the lights of the lamp of the Subtlety of Self scatter and disperse and the sight repeats it’s functioning time and again. The five senses are produced when the lights of the Latifa-e-nafsi become busier and disperse more frequently.
A spiritual associate who enjoys the blessings of his spiritual mentor and manages to acquaint himself with the Latifa-e-nafsi, comes to know the laws related to with Fantasy, Thought, Concept and the Being; manifestation of existent.
His Divine Grace, Qalander Baba Auliya has allegorized the Subtlety of the Self as a lamp and the universe as a circle, that is, according to him, a lamp is placed in the center of a circle and the whole area of the circle is lit by the light of the lamp. The light that is lighting up the circle is a means of sighting the circle, that is to say, the flame of the lamp is sighting the universe. The variation of the sight is proportional to with the distance and the intensity of reflection.
A fantasy is produced in our mind about the objects upon which the light of the lamp falls very dimly, that is, our mind does feel a presence of a sketch but it fails to put enough pressure upon the conscious to make its presence noticed consciously. When the light gets better the sketch of the object becomes clearer and presence of the sketch is noticed by the conscious in the form of a thought. Increase in the power of thought gives rise to imagination and one can visualize the object. It means that where the light intensifies, the things existing within the cosmic circle are grasped by the imagination as the pressure of their impression is felt by the conscious. And, the objects that come under the glare of the light are seen in a manifested form.
This whole explanation reveals a very odd thing. Our eyes or the physical sight does not see anything but it is the light that becomes the eye, the sight and the vision. After becoming sight, the light exhibits itself far and nearby, close by and away. But before sighting anything on the basis of its distance, the light passes through four stages of fantasy, thought, imagination and manifestation. There are many exercises that could be suggested for knowing the laws that govern the sighting and one of them is the Istarkha that has been explained previously.
A spiritual associate can encounter different situations during the course of his attempts to see things at their levels of fantasy, thought, imagination and in the manifested forms. Sometimes, resulting the practice of Istarkha, the hearing becomes functional before the sight, that is, the lights taking the form of thoughts are converted into sounds and voices. The light that is generating thoughts in a person, in an angel or in a bird becomes an acoustic sound and is heard by the exerciser of Istarkha. This is the first step of Istarkha. Normally, the sight starts functioning before the hearing. The Holy Prophet (P.B.U.H) has stated that at the time of receiving Revelation the humming of flies and the ringing of bells is heard.
Certain material items are also used for success in Istarkha. Besides remaining awake continuously and exercising control over the sleep if the powdered peppers are applied on cotton swabs and are placed in the ears then the lights, responsible for the formation of thoughts, start echoing in the mind. When a person who is practicing Istarkha, places the cotton swabs in his ears after applying powdered peppers upon them and sits to perform muraqba, hears the echoes of distant objects in his inner. For instance, a person after practicing Istarkha, putting cotton swabs in his ears, is sitting for muraqba. Now, if he happens to think about a factory, he would be hearing the sounds of the machines of the factory from within. And, in the same way, he can hear the other voices from within.
After the activation of the hearing, during the course of Istarkha, the senses of smell and touch are also activated. If the attention is focused at a far away object of fragrance, one would smell its fragrance even if that thing is thousands of miles away. And, in the same way, if one is attracted to touch an object, he would feel it tactually even if that thing exists at a distance of thousands of miles.
I would like to share one of my personal experiences in this regard. When His Divine Grace, Qalander Baba Auliya dictated this law to me, I concentrated upon the saffron fields in Kashmir and tried to smell the fragrance of saffron. Within no time, the room was filled with the aroma of saffron. This aroma was strong enough to be felt even by my guests who expressed their surprise for such a strong aroma in my room. Speed of the Senses(FOR ALL ARTICLES PLEASE VISIT: http://www.azeemiaroohanilibrary.com/)
Everything has to have a foundation for its existence. A house, for example, cannot be a house unless it is not provided with the foundations and a chair cannot be a chair if it is not having four legs. The building of the human life is established upon six basic pillars, three of them sport the conscious activities performed during awakening and the other three become active during sleep. This living building moves around, pulsates with life, the life that is active in two alternating aspects of Conscious and the Unconscious, awakening and sleep. These pillars are like six radiant dots, three of them are responsible for the activities that are performed during wakefulness and other three control the activities enacted during dreaming. Everybody awakens after having slept. When a person gets up from sleep, or to say, he enters the conscious state of the senses, initially, he remains under the influence of sleep for some moments, that is, he is half awakened. In this state of half awakening a rush of different thoughts regarding things to be done and the activities to be carried on starts dominating the senses collectively. This state initiates from that point, which in spiritual terms is known as latifa-e-nafsi (The subtlety of the Self).
This state of half-awakening is followed by a state in which the senses experience a depth of the consciousness and the hangover of sleep ends. In this state feelings of pleasure and distress remain balance but sometimes one gets over the other. This state is the result of the activation of the Subtlety of the Heart or Latifa-e-qalbi. When the feelings of pleasure are intensified, this state is followed by the third interval of wakefulness. This is the state of intuition, which results from the activation of the Subtlety of the Spirit or Latifa-e-roohi.
One passes through three stages during one’s sleep just like the three stages of awakening described above. The first interval of the sleep is known as drowse and the Arcanum Subtlety or Latifa-e-sirri is activated in this period. The next state of sleep that can be called slumber is the result of the movement of the Latent Subtlety or Latifa-e-khafi and, in the third stage, which is the state of sound sleep the Obscure Subtlety; Latifa-e-akhfa becomes activated.
It is interesting to note that all these six states begin with an inertness of the feelings. When, for instance, one wakes up, initially, the mind of a person remains quite calm and empty for a moment or so and then the activity starts. In the same way every stage of awakening or sleeping starts with a momentary quietness.
It is one of the laws of nature that before entering from one state into another, one has to have a pause and a state of inertness. Just as the stages of wakefulness begin with a momentary lull the drowsiness also starts with a state of inactivity of the senses and it takes few moments in deepening this state and the commencement of the state of drowsiness. Slumber also starts with a few inactive moments. And, then the inert waves of sopor overpower the human body and gives rise to the state of sound sleep.
Sleep or awakening, both are associated with the senses. In one state the speed of the senses is increased and in the other it is decreased but the nature of the senses remains the same. Same types of senses remain operative whether it is awakening or sleep. It could be also stated that there are two separate chambers for the sleep and the awakening in our brain or, in other words, there are two brains operating in the human beings. When the senses are operating through one brain, it is called sleep and when the same set senses is operative in the other brain, it is called the awakening. This means that the same one set of senses is alternating in sleep and awakening and this very alternation of the senses is life. When one type of senses is inactive the other ones become active and, their activation is triggered by the stroke of the eyelids upon the eyeballs. This thing causes the perception to emerge out of the sleep and enter the state of awakening.
The act of blinking or stroking of eyeballs by the eyelid resembles the functioning of a camera. A camera, loaded with a film, in spite of all its readiness and availability of an appropriate scene, cannot snap a shot unless and until the button is pushed to move the shutter. Similarly, if the eyelids do not stroke the eyeballs, the scenes witnessed do not transfer upon the brain-screen.
The first law of sighting during awakening is that immediately after awakening from the sleep one has a thought about something and this very thought is the demarcation between the sleep and awakening.
The Second law, in this regard is that when the initial thought deepens, the act of blinking is started and the scenes existing in the surrounding atmosphere start transferring upon the screen of the brain.
Third law in this regard is that brain receives information in the form of knowledge and the mind ascribes meanings to the information received. Blinking causes to pass this meaning to the respective part of the brain and the next image is put into the process. The duration of receiving information and its processing is fifteen seconds. Before the lapse of this period the other scenes replace the previous ones and this continues in an orderly manner.
Istarkha
During awakening, the sight is directly associated with the movements of the eyeballs and the eyelids. The blinking or the strokes resulting from the blinking are like the operation of the camera button, which is snapping the shots. If the eyelids do not stroke the eyeballs, internal parts of the optic system do not function. The optic nerves are stimulated to function when the movements of the eyelids and the eyeballs stroke these nerves. If the eyelids are tied and the movement of the eyeballs is checked then the vision goes blank and the picturization of the scenes is stopped. The exercise of Istarkh; gazing in the dark, is carried out to practice to stop the movements of the eyelids and the eyeballs and the strokes resulting from the blinking process so that the sight that works in dreams could be brought to action in the state of wakefulness. When we are dreaming, the eyelids do not stroke the eyeballs. Images of the scenes witnessed transfer upon the brain-screen due to the blinking or the strokes of the eyelids upon the eyeballs.
This keeps on going because of the continuous movement of the Latifa-e-nafsi. All the feeling and senses converge towards that point where the lights of latifa-e-nafsi are directed. The lights of the Latifa-e-nafsi first of all affect the sight, which being the subtlest of all the senses comes under the effect of these lights. This light first of all brings thoughts into the reach of our conscious mind. In the initial stages of the activation of the sight, the sight witness the outside thing within and the inner things are sighted without.
The summery of the whole discussion is that the human mind works like a mirror under any circumstances and the human soul witnesses the fantasies, thoughts, concepts and ideas in embodied form. The lights of the Subtlety of the Self (Latifa-e-nafsi) that are permeating the whole universe cause us to see the whole universe. No fantasy, thought or idea is out of the reach of these lights. This light of latifa-e-nafsi is engulfing the whole universe like a circle and is technically known as jowiya. Basically jowiya is to include both the Subtleties of the Heart (qalbi) and the Self (nafsi).
Reality of our dreamsReality / Truth of our dreams an spirital review i.e. reality by Khwaja shumsuddin Azeemi Please click here to Read this article 1 Please click here to Read this article 1 Introduction to Azeemia Sufi order (silsila e azeemia)Introduction to Azeemia Sufi Order (Silsila Azeemia) The Azeemia Sufi order was founded in Pakistan in 1960 by Qalander BaBa Auliya  and strengthened & currently headed by Khwaja Shamsuddin Azeemi. When there was nothing Allah was there. When cognition of His Supreme Being, acknowledgement of His Sublime Greatness, admission of His Cherishing Lordship and exhibition of His masterly creations were desired by the One and the Only, He decided to create. And the plan formulated in the Mind of the Great Fashioner materialized with the pronouncement of the Command 'Be' (kun). The universe including man and all other species came into being. After man's advent in this world, with the increase in population inhabitations of all sizes resulted. Many problems started cropping up. Peace was replaced by anxiety and restlessness because of shattering of faith and belief. The Greatest of all felt pity for man and a system for guidance of man was evolved and prophets were sent one after another for the purpose. Finally, the last prophet of God Hazrat Muhammad Mustafa (Peace be upon him) was sent to conclude the prophethood. But the system of man's guidance continued. Saint scholars with the legacy of the holy prophet (PBUH) kept on guiding the mankind. The generous nature for man's salvation selects those who strive to introduce and familiarize man with ultimate reality of this phenomenal world. Candle of God's message and the torch of his cognition keeps on traveling from one hand to another. All the spiritual persons are those hands of Allah who carry this torch. They not only enlighten themselves but spread it onto others as well. The More man is advancing in the field of physical sciences the more he is getting away from religion. His belief has become weak and the faith is shattered. Peace has become something alien for him. His pursuit for peace attracted him towards spiritualism but he was not ready to adopt any unscientific means and methods in this regard. In order to meet the demands of present times a system, which could fulfill the spiritual needs of man of the modern era in a scientific way, was needed. Silsela-e-Azeemia has been founded for the very purpose of fulfillment of man's spiritual needs of this era. Rising above the orthodox, conventional and traditional ways of spiritual education modern techniques have been formulated to pace up with the modern era of sciences. Because of unorthodox approach and modern ideology this 'Silsila' is spreading rapidly the world over. Cognizer of Allah, Proclaimer of Reality, Knower of the Secrets of Spacelessness, Possessor of Insinuated knowledge, Master of the Invisible Controls, Founder Leader of Silsila-e-Azeemia, Hassan Ukhra Muhammad Azeem Burkhiya, His Divine Grace Qalander Baba Auliya founded this Silsila after having its approval from the Holy Prophet (PBUH) in July 1960. The name of the 'silsila' (the spiritual order) goes after the name of its founder. Silsila-e-Azeemia encompasses both the spiritual sections viz. Spiritual Association (sulook) and the Raptness (juzb). His Divine Grace Qalander Baba Auliya has been benefited from twenty-one salasil and enjoys the very special distinction of being the Khanwada (to whom the thinking pattern of the founder leader of a silsila is transferred) of eleven salasil. Discipleship of the traditional style and orthodox manner is not there in this silsila. No particular dress or typical appearance is suggested here. Only sincere interest and devotion for spirituality is the basic criteria for ones association with the silsila. Disciples in this silsila are called friends. Instead of austere and rigorous rituals simple brief and easy-to-perform lessons and exercises have been introduced. Basis of the education is that worshipping style and method which was exercised by the Holy Prophet (PBUH) in the cave of Hira for a long time. Practice of this exercise of meditation helps the spiritual associate to start his journey in the spiritual realm. More one advances on these paths more enlightened is one's thinking. Wakefulness starts prevailing upon one's unconscious and the sight becomes strong enough to penetrate the realities of the mysteries. And he becomes a man with cognition rather than a staunch worshipper with a temper. Since the founder leader of the silsila was in a very prominent position of the spiritual administration and enjoyed a high rank of Qalanderiyat therefore Silsila-e-Azeemia also has the shades of Qalanderiyat. Qalander is a person who is cognizor of Allah and radiates the Elohistic knowledge and reflects the true realities. He becomes a bridge and a connection between the Creator and the creatures because of the effulgent teachings of the Holy Prophet (PBUH) assimilated by him. He remains in touch with Allah without losing his contact with the creatures. Leads a life that is filled with divine bliss and is full of pleasure of knowing the realities. Every avenue of the unseen realm is open for him to its last. The knowledge of the secrets of command 'Be!' (Kun) is bestowed upon him and a state of ecstasy remains prevalent upon his soul. After negating all gods, including his own self, enjoys witnessing the Beatitude of God, the Lord. People from various schools of thoughts, for instance Shias, Sunnies, Deubandies, Barailvies used to visit him to pay him the tributes he deserved. People associated with different silsilas also called upon him to quench their thirst for spirituality. Whosoever had a chance to be with him for a while was benefited by the grace of Allah, the most High. Lucky was he who could attract the benevolent attention of His Divine Grace Qalander Baba Auliya. Those who had an opportunity of having an association with him were fortunate to be bestowed with a changed thinking approach, which eventually enabled them to cognize the ultimate reality. The Eternal Being for spreading light creates people whose mission is to preach about the instability of this material world. They become instrumental in introducing the Lord Creator and teach to have an established relationship with Him. Gist of the teachings of His Divine Grace Qalander Baba Auliya is that man has not been created to remain in pursuit of livelihood only or for earning bread to eat and to wear clothes but the first and foremost purpose of his creation is that he should recognize his own self and have an intimate introduction with his Benefactor, the Holy Prophet (Peace be upon him) because of whose blessings we are fortunate enough and deviation from whose teachings have made us the most unfortunate and degraded nation of all. At present 78 Muraqba Halls (Centers of Spiritual learning) in Pakistan and abroad, i.e. in U.K., U.S.A., Norway, Holland, Denmark and U.A.E. etc. are operating to serve the creatures of Allah, the Almighty. About seven thousand letters seeking solutions for problems and difficulties are replied from Markazi Muraqba Hall, Karachi as a free service. Besides this the monthly Roohani Digest, Karachi and Roohani Digest International, London; the organs of silsila offer and suggest remedies of complicated diseases, mental ailments, psychological problems by prescribing Certain Appellations of Allah, Quranic Verses and or methods of chromo-therapy. For more details: http://www.mmhall.net View List of Liberaries under Sufi order Azeemia: http://www.esnips.com/doc/e42c5f46-e3b8-463a-828b-f0828a37fdb3/Spiritual_Libraries View Meditation centers arround the world under Azeemia sufi order: http://www.esnips.com/nsdoc/c405edf8-ab22-4160-9f1a-71326c779093 Adam and EveStudy of sacred books and deliberation upon the teachings thereon reveal that Adam was created from one single soul. Basis of this creation is the Self, Spirit or the Single Point When, under normal circumstances, creation is discussed it is considered that there is an Adam for every species or every species has originated from its Adam and Eve. This is the basic set up for every species, that is, Once Adam and Eve were created into being and foundations of the generation of that species were laid. Each and every Species of bull, goat, sheep, cat, dog and birds etc., emerged from its respective 'Adam and Eve'. Just as the human beings are off springs of Adam and Eve, similarly the Father Parrot gave rise to the parrots generation of goats started from the Father-goat and pigeons generated from the Father-pigeon but all this is about the physical creation of the creatures. Everybody born is composed of a mortal and temporary body of flesh and bones which remains delicate and tender in their initial stages, then it enjoys the prime of its youth and then the whole physical system comes to an end when the limbs and muscles are dried out. These are the various states between life and death. We are perpetually given the knowledge that the being, upon which this short-lived physical system is built, is permanent and constant. The physical building remains active, attractive and pretty till the permanent being supports the physical body but when this unseen and invisible being detaches itself from the temporary being, nothing is left behind. This invisible and unseen being is terened as the Soul, Spirit, Self or the Single Point by the avatars and prophets. When through the Qalandaric approach affinity of the Qalander Conscious is acquired by the voyager of spiritualism, the inner sight tells him that this soul, spirit or the self is an attribute and an integral part of the Creator and this attribute of the Beatific Vision is associated with this soul, spirit or the self with Power and Mercy.... (Please click here to read out compleate article including following Topics From Farooqi Azeemi's Page) The System of the Waves.............. The World or Colors...................... Six Bulbs....................................... What is Seclusion from the World?... Time and Space........................... Dreaming and Transcendental Meditation........ Types of Meditations........ Life is an Information............ Four Classes of Muraqbah.......... Life Before Birth.............. The Hidden Treasure............. |
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