Topics
The above
description Suggests that the Temporal aspect of any object's life is its inward
nature and the Spatial aspect is its outward appearance (the Manifested side). All
the features of that which we call the outwards are Comprising of ‘the Spatiality
of Life’ but the basis upon which they are founded is Time. No feature of the universe
can come into being without having its basis in Time. When it is settled that the
basis of all the manifested things is Time which cannot be sighted by the material
eyes then we have to acknowledge that bases of all the manifested things are hidden
from our eyes. In Sufism another name for Time is Nasma. It is such a light which
could be called a void and the void too, is an entity. In fact it is a movement
which is flowing from Eternity (Azal) towards Infinity (Abdd). Name of the first
cycle of the flow, in this journey, is the Angelic Realm which could also be called
the Realm of the Negative Elementality.
We have mentioned
about the Simple and the Compound Nasma earlier. Composition of Time is the Simple
Nasma and Space is composed of the Compound Nasma. Angles and jinns and their respective
worlds are those features and designs which are composed of Time whereas the material
World and its phenomena are the result of the Spatial Composition. Time or the Simple
Nasma is the name of the Single Spatial Movement and the Dual Spatial Movement is
termed as space or the Compound Nasma. The imperceptible movement which primarily
takes place in time is the origin of the ‘Tripartite’ (three kingdoms of Animals,
Plants and Minerals). The more the acceleration of this movement the more is the
concentration of the Nasma. This concentration is sub-divided into two degrees.
One is called ’Substantiality’ (Aim) and the other, ‘the Potentiality’ (Imkan).
The former of the two could be considered as the Structural Formation and the latter
one as the Manifested (Phenomenon). Substantiality is the Aversion (Negativity)
and the Potentiality is the Attraction (Positivity). When both these unite and the
Attraction predominates’ the forms and figures of the Phenomenal World (The Material
World) come into being. These are known as the material bodies. But’ when the Aversion
predominates the angelic forms Come into being. The angelic creatures are of two
ranks. Concentration of the Substantial properties is more than the concentration
of the Potential properties in one of these two ranks. The creature of this rank
are the Angels (Malaika). In the second rank concentration of the properties of
the Potentialities overpower the concentration of the Substantial properties, the
creatures of this rank are known as Jinns. One of the two sides of the Nasma is
the Aversion. Detailed description of this Aversion would be that two movements
continuously keep on occurring in the human self which is a collection of the lights.
One of the movements is the continuous outward flow (emission) of the lights and
the second movement is the continuous absorption of the light from the Channels.
That is, Nasma has two characteristics, one is angelic and the other is the humanistic.
Each one of these two properties follow a rule. The more is the engrossment of a
person in the outer world, the more is the wastage of the lights of the central
point of the self. This is the Aversion of the lights. These are the same lights
whose property is the angelicity, with the wastage of these lights the quality of
the angelicity is also wasted. There is a fixed quantity of the lights in the nucleus
of the Self which help in maintaining the equilibrium between angelicity and humanity.
If the magnitude of these lights is decreased the carnal and the material demands
would be enhanced. The angelic quality rises in the Realm of Behest because the
center of this quality is the Realm of Behest. But on the other hand, when the quality
of angelicity decreases material desires pull the individual down into the Lowest
(Asfal). The more he is attracted towards the Lowest, the more increase there is
in the density and gravity. In other words his attention is distracted from the
Realm of Behest and is entrapped in the Lowest.
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.
