Acquired Knowledge

Chapter Four

Question: In the sphere of spirituality, acquired knowledge (‘Ilm-e-Husooli) is a frequently discussed concept. What is the method for attaining it? Kindly elaborate.

Answer: Knowledge is traditionally categorized into two principal forms: acquired knowledge (‘Ilm-e-Husooli) and direct knowledge (‘Ilm-e-Huzoori). Within this distinction, the dynamics of reason (‘Aql) and intuition (Wijdan) are briefly explored. Through examples, it becomes evident that within the realm of rational inquiry, our sensory experiences—what we perceive, hear, comprehend, or feel—lack an absolute epistemological foundation to affirm them as ultimate truths. When confined to the limits of reason and conscious perception, even the most meticulous and intuitive reflection often leads to uncertainty rather than definitive conclusions. Thus, vision emerges as the fundamental channel through which deeper understanding is pursued. When an object is observed, a natural curiosity arises to acquire further knowledge about it. Similarly, even when certainty about something is achieved, the mind remains inclined to seek a deeper understanding of what has been acknowledged intellectually but not yet directly perceived. Concerning the faculty of vision, it is a well-established principle that perception cannot occur unless the vision is directed towards a specific focus or target. For perception to take place, vision requires a central point of focus, and the attributes of this focal point are subsequently reflected onto the mental screen. The governing principle is that vision perceives only what is projected onto the mind. In other terms, the mind processes only what the vision conveys to it. When examining the patterns of perception, two primary considerations emerge. The first pertains to the ontological and intrinsic nature of what is being observed. The second concerns the degree to which the observed object aligns with or diverges from ultimate reality.

These two modes of perception can be classified within the frameworks of acquired knowledge (‘Ilm-e-Husooli) and direct knowledge (‘Ilm-e-Huzoori). In the domain of acquired knowledge, the function of vision operates through hypothetical constructs and imaginative frameworks. These constructs, by nature, are subject to alteration and variability, signifying their impermanent and mutable character. On the other hand, the vision associated with direct knowledge is firmly rooted in reality, as it perceives phenomena that are immune to change or transformation. For example, if a wayfarer on the spiritual path beholds an angel, and encounters that same angel even after a century, the angel’s form and attributes remain unaltered. Similarly, if one perceives the soul of an individual, repeated observations reveal the soul in its consistent form, unchanged in its essence. In contrast, within the realm of acquired knowledge, a person might observe an individual, such as Bakr, in his youth. Upon observing the same person a decade later, significant changes in physical features become apparent. This type of observation, which recognizes transformation and variability, is a function of the conscious sensory faculties. In comparison, perceiving the vast and immutable realities of existence, where no change or transformation occurs, is an operation of the unconscious sensory faculties. This distinction leads to the conclusion that human perception operates through two distinct modalities. The first is mediated observation, associated with conscious sensory perception, which is inherently rooted in hypothetical and imaginative constructs. The second is direct observation, linked to the unconscious sensory perception, which transcends these constructs and engages with immutable realities.

The unconscious vision, in its entirety, is devoid of assumptions, constructs, and is firmly anchored in reality. The core of the prophetic teachings is that an individual must transcend the fictionalized vision and attain one rooted in truth. The transition from one state to another, or the relinquishment of one entity in favor of another, is only feasible when the connection to the relinquished entity is severed—either temporarily or permanently. In spiritual terms, this act of severing the connection is termed the negation of the self. Upon effectuating this negation, the individual’s faculties of perception are elevated to a higher state. For instance, the utterance "La ilaha" (there is no deity), followed by "illallah" (except Allah), symbolizes this transformation. To truly know and believe in Allah, one must first negate the concept of Allah understood through the constructed senses. Prior to the advent of the Prophet (P.B.U.H.), countless idols were worshipped, and people ascribed to these idols the status of divinity, invoking them in a manner akin to how Allah was invoked. The declaration of "La ilaha" is therefore an injunction to negate the deity perceived through the conscious, hypothetical faculties. This necessitates severing the mental attachment to the perceived god, and once this severance is complete, the individual is directed towards a true connection with the divine—specifically with the Allah revealed through the essence of the Prophet (P.B.U.H.). When the Prophet (P.B.U.H.) pointed to the true nature of Allah, this marked the establishment of direct knowledge (Ilm-e-Huzoori). In contrast, as long as people continued to deify idols, their understanding remained within the domain of acquired knowledge (Ilm-e-Husooli). In essence, to enter into the realm of ultimate truth, one must first negate the faculties of hypothetical and constructed perception. In the context of spirituality, muraqbah serves as the initial step in this process of self-negation. This practice, though beyond the grasp of conscious justification, is understood by the practitioner as one where two forms of vision—conscious and unconscious—simultaneously operate within the individual. One form of vision is limited, and without any medium, it cannot perceive anything. The other form is unlimited and does not require any medium. The term "medium" here refers to space. The eye, or the physical eye, cannot see beyond the boundaries of space. If space is removed from the eye's field of vision, nothing will be perceived. This can be experienced by focusing vision on a single point, such that the movement of the eyeball and the blinking of the eyelids cease. In this state, nothing will appear in front of the vision except emptiness and light. This leads us to another principle of vision. The mode of perception within the realm of fictionalized senses is such that the eye moves, and the eyelids blink. If an individual's eyelids are closed, after a few seconds, only darkness will remain before their eyes. This is because the subtle pressure caused by the eyelid movement transfers the external image onto the mind. An analogy for this would be a camera: it contains a film, and within the camera, there is a high-quality lens. The necessary amount of light for an image to be transferred onto the film exists within the surrounding space. We can liken the camera lens to the eye, and the film inside the camera to the brain or the mental screen where images are transferred. The button on the lens that controls the shutter can be seen as the eyelid. Just as the shutter of the camera must close or move for an image to be recorded on the film, the eyelid must blink or move for an external image to be transmitted to the brain. In a similar vein, the transfer of an image to the mental screen is contingent upon the act of blinking over the eyeball. According to both spiritual perspectives and contemporary scientific insights, an image remains on the mind's screen for approximately 15 seconds. This duration signifies that the image initially appears faint, gradually becomes clearer, then brightens before fading and being recorded. Before this 15-second period expires, a new image is projected onto the mind’s screen. It follows that if the process of blinking is artificially sustained for 15 continuous seconds, a single image will persist on the mental screen. When an individual engages in muraqbah with their eyes closed, the habitual blinking and the movement of the pupils continue. Although the physical act of blinking may cease temporarily with closed eyes, the pupil remains in motion, and the eyelids exhibit subtle, unconscious movement. This suggests that the process of seeing, along with the recording of images on the mental screen, remains active.

In muraqbah, the practitioner deliberately focuses their mind on a singular point, which in this context represents the mental image of the spiritual guide (Shaikh). This focus consolidates the entire perceptual capacity of the individual into the mental image of the Shaikh. Consequently, the image is projected onto the mind's screen uninterrupted for several minutes—whether five, ten, or even fifteen minutes. Additionally, there exists a principle that states the qualities, attributes, and characteristics embedded within the image transferred onto the mind's screen are simultaneously impressed upon the mind, where they are experienced as distinct sensations. For instance, when a person observes fire, the moment the image of fire is transferred to the mind’s screen, the inherent qualities of heat and warmth manifest within the individual's bodily perception. Similarly, when a person visualizes a lush, green garden, the tranquility, coolness, and vitality associated with the color green are transferred to the mind. Similarly, when the image of the Shaikh is projected onto the mind's screen, the direct knowledge (‘Ilm-e-Huzoori) embodied by the Shaikh is conveyed to the mind. The individual’s mind then experiences the perceptual and spiritual faculties inherent in the Shaikh’s vision, aligning the practitioner with the direct knowledge seen through the Shaikh's eyes.