Topics
All the six subtleties, the latent,
obscure, the arcanum, the spirit, the heart and the self are the names of six
movements. Each of these movements has a specific length in every species. Three
of these six movements are ascending movements and other three are the
descending ones. Corresponding to the three descending movements three
ascending movements takes place on the other side at the same time. The latent
(Akhfa), the first movement of every species is the movement of the descend or
the aversion. This movement emerges from the depth and rises towards the
surface. The surface where this movement reaches after covering its fixed
length (distance) is known as the Acranum (Sirr). This movement was achromatic
(colorless) in the latent but when it enters the Arcanum (the illustrated
realm) a color is produced in it, making it monochromatic. The colorlessness of
the latent (Akhfa) was the source (origin) of all the colors and now the
unicolorness of the arcanum holds all the color in it. After Acranum, This
movement covers another Length. As soon as this length is completely covered
all the colors present in the unicolorness are scattered and dispersed. One
side of the limits where these colors disperse is in the heart or the idea
(conception) and the other side is the self or the sensation (feelings) This
very combination of the colors is the manifestation or the body, whatever
'species' it may be. In this voyage, upto this stage, the Unconcoius i. e. time
had been on the surface and space i. e. the concious remains in the depth. But
after becoming the manifestation time goes down on the depth and space become
surfaced. The movement which travelled from the latent (Akhfa) to the
manifestation is known as the descending movement but space is surfaced
movement becomes the ascending one. This movement ascends from the
manifestation (the subtlety of th self) towards the spirit and from there it
further ascends to the obscure (Khafi). Akhfa (the latent ) is the preserved
scripturum. The Acranum is the
illustrated realm. The combinative form of the subtelities of the heart and the
self, the manifestation is the phenominal world or body. The subtlety of the
spirit (Latifa-E- Roohi) is religious technology is called the Limbo (Araaf) or
the Erebus (Purgatory). The obscure (Khafi) is the written book, the stage of
Resurrection and the Judgement. As mentioned earlier, these are seven steps of
human life. These seven steps are the seven ages. These seven ages have been sub-grouped
into two. One of them is named as the realm of colors of the phenomenal world, that
is, the present world, the other is the resurrection and judgement. There are
two more stages between these two. The intermediately phase occuring between
the preserved scripturum and the phenominal world is the realm of Illustartive
forms on the other intermediary phase which comes between the Phenominal world and
the resurrection and judgement is known as the purgatory (Alam e Burzakh). This
is that phase which comes during the ascending movement.
The Pen i. e. the Knowledge of the divine
pen and the tablet i.e Preserved Scripturum. Both are the two sides of the
point of unity. The side facing the supreme being of Allah is called Knowledge
of the pen. The very same side is also known as the beatific vision of the
being and the same could be called, in general terminology, the Ultra-Acchromatic
or the extra-unconscious.
There are twenty three sections (departments)
of the pen and the scripturum. Here we would ignore the twenty three sections
of the pen (The ultra-achromatic) and discuss only that section of the
Scripturum (the ahromatic) which has been referred in the above cited verse of
the Holy Quran. This section is related to that point of Scripturum or the Unconscious
whose one side (plane) is the Memory and the other side is the Thinking. Both
these planes are the two sides of the same one movement. One side is the plane
of the memory and the other side is the plane of the thinking. The plane of the
memory is the vast, deep and engulfing void of light. The thinking plane is
mere light (Noor) which descends from the void of light: from the
indefiniteness towards the finitude. The very same movement has been mentioned by
Allah the most exalted in the first part of the above referred verse,
"Whatever is in the heavens and on the earth declares and celebrates the
Praises Glory of Allah" Thus, everything after coming into finitude from
the infiniteness makes it acknowledged that the supreme being of Allah, the
most exalted is Holy, inerrant and unlimited and this very limitlessness is the
faculty of the holiness and the glory of Allah. If the invariant and the
variable is required to be discriminatively and distinctly understood than the Invariant
would have to be termed as the Limitlessness and the variation as the Limitude.
When variation occurs in something, first of all the demarcative limits come
into being, that is, nothing can exhibit variation without peripheries and
limits. Variation is another name of Movement. And the movement cannot take
place unless the limits for something are determined. To be free of variation
is to be free from and above every want, need, restriction and frequency. The Limitlessness
and Infitude have been termed in the Holy Quran, as the creator and the Limitude
and Finitude as the creatures.
KHWAJA SHAMS-UD-DEEN AZEEMI
Alshaikh Khwaja
Shamsuddin Azeemi, Chief Editor of the monthly Roohani Digest, the renowned
spiritual scholar, founder of the chain of Muraqba Halls the world over has had
the honour of learning the spiritual sciences from his spiritual mentor, His
Divine Grace Qalander Baba Auliya, the sage of this age. In order to teach him
the spiritual sciences Qalander Baba Auliya made Alshaikh Azeemi to pen down
the words that he used to narrate. Alshaikh Azeemi being a devoted disciple not
only noted the contents but also did his best to understand what he was taught.
The eventual out come of his dedicated work took the form of the ‘Loh-o-Qalum’,
the first ever book that comprises the whole syllabus of the spiritual science.
Who else was more suitable to explain the contents of this document but
Alshaikh Azeemi, the very able student of Qalander Baba Auliya. Dissemination
of that knowledge, which is the legacy of prophets and had reached him in
disciplic succession, has become an obsession for Alshaikh Azeemi because, according
to him, this knowledge is the only elixir and the antidote for the ailing
humanity in present times.
