Irfan Farooqi 的个人资料Spiritualism, Sufism, My...照片日志列表更多  |  工具 帮助 |
Types of AuraAURA (NASMA) In defining the soul nasma has been mentioned. Aura (Nasma) is also of three types. 1. Compound nasma. 2. Simple nasma 3. The Absolute nasma The Compound nasma is composed of two subtleties of Heart and the Self, which are collectively termed as the Animal Soul. The simple nasma is composed of the Subtleties of the Spirit and the Arcanum, which are collectively known as the Human Soul. The Absolute nasma is a collection of Latent and Obscure Subtleties and is also known as the Great Soul. Further exposition of this thing is that the compound nasma forming from the Subtleties of Heart and Self is also called the Confluence (Jowiya), another name of Human soul or the collection of Arcanum and the Spirit, is Ain or Aayan and the collection of Obscure and Latent Subtleties; the Great Soul is also known as Sabita. Mystics and Sufis have named that light as taddalla (The Divine Inclination) in which a person can peruse the record of sabita. The event of the Ascension of the Holy Prophet and his perambulating the havens, in fact, is the activation of Divine Inclination, that is, by mentioning this event in the holy Quran, we are told that when the Holy Prophet Ascended on the journey of heavens, both the subtleties of the Great Soul were fully active and functioning at their full swing. Expediency concerning the birth and creation of the existent, the reason behind every rise and fall are inscribed in this taddalla. One can witness the soul of every particle when the lights of the Great Soul enlighten one with the knowledge of the Divine Inclination, and he can peruse the lights that contain the record of all the events from eternity to infinity. The Divine Inclination (taddalla) is composed of two points and these two points contain all the Knowledge, Expediencies and the details of the Will of God in a short form just like a microfilm containing a voluminous book in it, similarly all the secrets pertaining to the creation of the universe and the formulae concerning the governance of the universe are stored in these two points. The first descent and first introduction of the attributes of God is that the God is the Omniscient and in His capacity of Omniscient no one can be parallel to Him nor He shares His particular Knowledge with anyone. As the Omniscient He has particularised His Knowledge and the Attributes for Himself. No flight of human perception or thinking can have even the slightest idea of this Knowledge of God. The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). The knowledge of Incumbent means that knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy an affinity and correlation. The Knowledge of Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum). First Descent is that state when God exhibited the program present in His Mind as He Willed. The creative formulae of the cosmos are the secrets of the First Descent. Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in sabita; The Firmly Affixed Inscription. One side of sabita is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi). These two are the very same points, which are collectively known as the Great Soul and the Absolute Nasma, as well. Sabita is the storehouse of eleven thousand Beatific Visions of God. The person, who manages to have the acquaintance of these two subtleties, can observe these eleven thousand Beatific Visions. It will not be out of place to remind that these two subtleties of akhfa and khafi are found in every human being irrespective of the fact that who he is, what he is or to where does he belong. God may bless every spiritual associate with the love of his/her mentor. When the mentor using his conductive influence charges these two subtleties and activates them, then the spiritual associate comes to know that man, in his capacity of the knower, is only a part of the Knowledge of God. He also realizes this fact that God, in His capacity of the Omniscient, is the Whole and he, being a partial omniscient, witnesses that knowledge, which was transferred to him at the stage of First Descent. In order to have knowledge of any type about anything, it is necessary that one should focus one’s attention on one point after vacating one’s mind completely from all other things. Man, in his capacity of the Great Soul, enjoys a memory and if he intends to recall, recollect, witness or to benefit him from that, then he ought to become attentive in this regard. And, to be successfully attentive, especially in this regard, muraqba is the only tested method. The more one develops engrossment in muraqba, the more successfully one can read this memory. Concentration in muraqba results in witnessing the impressions of the Beatific Visions in dreams and when this concentration is further consolidated; the spiritual associate can see, all the eleven thousand Beatific Visions, even in the state of wakefulness. The basic technique for having access to this memory is to get control over the sleeping habit. A spiritual associate is required to remain awake and should not sleep for more than two and a half hour in twenty-four hours. We have developed this habit that we sleep after awakening and awaken after having slept. For as many hours we develop the habit of sleeping, it becomes the demand of our disposition. It has been stated time and again that man is nothing but sight and, just as the sight functions during wakefulness; it functions during the sleep as well, although the functioning of sight and the impressions of the seen things are either bright or dim. Deep impressions cause the seen things to remain afresh in the memory for a longer period whether this seeing happens during the wakefulness or sleep. One tends to remember the deeper impressions and forgets the lighter ones. 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