The Colorful World

Question: Please explain the significance of colors in human life and the way to be aware of them.

Answer: When we reflect upon the countless creations on Earth, it becomes clear that the process of creation, if viewed through the lens of outward perception, appears uniform. For example, when contemplating the birth of a tree, we observe the endless sequence of tree births on Earth, all following the same pattern. Whether the tree is small or large, a towering tree or a vine, or even a shrub, the process remains the same: a seed is sown into the Earth, which nurtures it in its womb, and once the seed is fully nurtured, a tree emerges. Yet, it is remarkable that despite the same process of birth, each tree possesses its own uniqueness, a uniqueness that is not incomplete. For instance, when observing the mango and almond trees, both are of the same kind in terms of their existence and their creation follows the same method. They share similar sizes, but the trunks of the mango and almond trees are worlds apart. The fruit of the mango tree is distinct from that of the almond tree, each possessing its own form. Similarly, when we turn our attention to flowers, each tree of flowers carries its own individuality. In this individuality, its leaves are unique, its branches differ, and the flowers that emerge are unlike any other. Upon gazing at the countless types of flowers, we are struck by the fact that even when a flower has fragrance, each flower's scent is uniquely its own.

If a flower is colorful, each tree’s bloom displays a distinct hue. The spectrum of these colors is such that some flowers possess shades of red so intense that replicating such a red is beyond human capacity. Flowers manifest a range of colors: white, green, purple, and more, illustrating that countless hues emerge perpetually from the Earth. The majesty of Allah the Almighty is evident in this: while the Earth, air, sunlight, and water remain constant, and the process of creation follows a singular pattern, each manifestation is unique. A crucial point to note is that every created entity is defined by a dominant color; nothing is devoid of color. These colors—whether vibrant or subtle—serve as a veil between the Creator and creation. What distinguishes the Creator from creation is this manifestation of color. When the divine creative attributes manifest within a person, or when Allah the Almighty awakens the capacity for creativity through His grace, it becomes apparent that creation involves transforming a formless thought into one imbued with color. Allah the Almighty, as the Creator, is beyond the grasp of language or conceptualization. Those who have experienced His manifestation in the realm of creation affirm that His essence cannot be conveyed through words. Allah is an Otherworldly Being, transcendent and distinct from all created entities. Huzoor Qalandar Baba Aulia (R.A.) in his Loḥ Qalam described the essence of Allah the Almighty as "beyond color," meaning that He exists beyond any form of color. When Allah the Almighty intended to create the universe, He manifested the vision that existed in His mind, commanding, "Be," and it came into being. Thus, from a state beyond color, the divine thought took on form and color. To understand this, Sufism refers to this state as "colorlessness," a color that cannot be expressed or explained in words. When movement emerged within this colorlessness, a colorful existence took shape, which then manifested in various forms, colors, and capacities. This reveals that the fundamental element or essence in the creation of the universe is color.

It has been previously clarified that a human being is not merely a structure of flesh, skin, and bones.

Human beings possess an additional body composed of divine light, which Huzoor Qalandar Baba Aulia (R.A.) termed "Nasma." This body of divine light is not the soul itself but, just as the body of flesh is formed, the soul has created this body of divine light. Within the human being, there exist six centers of divine light, or "lamps," referred to in Sufism as subtle (Latā'if). Each pair of Latā'if contributes to the formation of a distinct aspect of the soul. The combination of the Latifa Nafsi and Latifa Qalbi forms the animal soul (Rooh-e-Haywani), while the Latifa Sirr and Latifa Roohi constitute the human soul (Rooh-e-Insani), and the Latifa Khafi and Latifa Akhfi together generate the Supreme Soul (Rooh-e-Azam). The soul formed from the Latifa Nafsi and Latifa Qalbī, which corresponds to the animal soul, is predominantly influenced by a yellow hue. The soul formed from the Latifa Roohi and Latifa Sirr, corresponding to the human soul, is predominantly green, while the Supreme Soul, formed by the Latifa Khafī and Latifa Akhfī, is marked by a blue hue. The greater the dominance of the yellow hue, the more a person becomes ensnared by worldly concerns. In spiritual practice, muraqbah is employed to reduce the grip of the yellow hue, allowing the mind to shift toward the green divine light, which offers serenity and facilitates mental focus. When the mind concentrates on the green divine light, it transitions toward the blue divine light. Beyond the blue divine light, no further colors exist. Once a person is liberated from the influence of the blue divine light, their mind enters a state of colorlessness. The creation of the human mind by Allah the Almighty is such that it does not remain fixed in any one state. Emerging from colorlessness, the mind attains a vision of the realm beyond color, which constitutes the realization of Allah's essence. In Sufism, it is imperative for the seeker (Saik) to consciously cultivate states and experiences that liberate them from worldly distractions. Freedom from worldly concerns does not entail renouncing food, clothing, family, or social life. Rather, it signifies detachment from the mental entanglements of these worldly matters, engaging with them in a detached, routine manner without undue attachment. For example, when a person feels thirsty, they drink water. Once the thirst is quenched, they forget about it. Similarly, a person eats to sustain their life but does not constantly dwell on eating from morning to evening. There is a fixed time for hunger, and once it arises, they eat. The same applies to sleeping and waking, and to interactions with relatives and friends. If a person becomes so immersed in one or many thoughts that their mind is never at ease, it signifies that they have strayed from the realm of colorlessness and become absorbed in the world of colors. However, if someone performs all worldly tasks as part of their routine, it indicates that while living in the world of colors, they are simultaneously journeying towards the colorless world.

Seyyidna Huzoor (P.B.U.H.) would retreat to the Cave of Hira for the purpose of mental concentration and detachment from worldly affairs. During this period, he would take along provisions such as food and water as necessary, which would sustain him throughout his stay in the cave. Analyzing this initial practice of the Prophet (P.B.U.H.) reveals that attaining mental focus does not necessitate complete renunciation of worldly attachments or physical necessities, nor does it require permanent seclusion. From this first Sunnah of the Prophet (P.B.U.H.), it is clear that his time in the Cave of Hira was not intended as a permanent retreat; rather, he would spend a designated period there before returning to engage with the affairs of the world. Furthermore, this first Sunnah emphasizes that once Huzoor (P.B.U.H.) attained mental clarity, and as a consequence, the angel Jibra'il (A.S) visited him with divine revelations, there was no longer a need for further retreat to the cave. After the commencement of his prophethood and the dissemination of Allah’s divine knowledge through him, the Prophet’s (P.B.U.H.) perspective remained singular: "Everything is from Allah." Human effort and endeavor are incumbent upon individuals, but the outcome lies solely in the hands of Allah. The events that transpired in the Cave of Hira highlight that when sustained mental focus (muraqbah) directs the mind towards the essence of Allah, the necessity for continued muraqbah ceases. An examination of prophetic knowledge reveals that in order to achieve mental focus and detach from worldly concerns, specific spiritual practices are essential—practices that momentarily disengage the mind from the distractions of the material world. Through these acts of worship, spiritual exercises, and disciplines, when the mind reaches a state of concentration, the importance of worldly matters diminishes. In this state, everyday worldly affairs are processed as routine, and the individual’s inherent spiritual capacities begin to awaken. When the human mind becomes highly focused on these awakened spiritual capacities, the dominance of the yellow color on the consciousness begins to dissipate, resulting in the dissolution of the boundaries of time and space. As a result, the individual begins to perform actions while awake, similar to the ones they would engage in during their dream life. Even with their eyes closed during muraqbah, they retain a full awareness of their physical presence. Despite their eyes being shut, they may feel as though they are walking, flying, or viewing distant places, effectively transcending physical limitations. This experience is, in essence, a form of dreaming while awake. Just as a person dream while sleeping, unaware of their physical body’s existence, their posture, or location, in the dream world, they traverse vast distances and interact with others without the constraints of time and space. If they eat in a dream, they experience the taste; if someone strikes them, they feel the pain; if a terrifying vision appears, fear grips them, and they may scream in terror. These emotional responses and sensations remain with them after waking, reflecting the profound influence of their dream experiences on their waking reality. Upon awakening from a dream, the heart rate increases, and the body may perspire, illustrating the deep psychological and physiological connection between the dream state and the waking state. When a person experiences fear in a dream, it manifests as visible signs of terror on their face, with a glimpse of fear in their eyes. In contrast, when they experience feelings of joy, tranquility, peace, and happiness in a dream, upon awakening, they continue to carry these sensations of calm and contentment. After waking, they may feel as though they have just passed through a beautiful garden. If they smelled fragrant flowers in the dream, the scent remains in their environment upon awakening. Similarly, if they tasted fruit in the dream, the taste and fragrance linger after they wake up. In this state, the senses are detached from the physical body. However, the dominance of the yellow color on the animal soul, which typically prevails, diminishes. In muraqbah, when an individual experiences similar states, they are essentially engaging in a form of dreaming without sleep. The difference between dreaming and muraqbah is that, in a dream, one is unaware of the body, while in muraqbah, even if the physical eyes are open, the person sees with the "inner eye" or the "eye of the soul." In muraqbah, the individual remains aware of their physical state, yet the restrictions of time and space are transcended. Muraqbah can thus be considered a first stage of dreaming, where the person is awake, but still transcends time and space. This state is grounded in the actions of the animal soul, which consists of two points: the self (nafs) and the heart (qalb). When human consciousness observes the world through the self, it remains bound by the limitations of time and space, which is the experience of waking perception. As the consciousness progresses and moves beyond the self to the heart, the constraints of time and space are lifted, and this state is akin to dreaming. When the consciousness ascends further, moving from the heart to the spirit (Latifah roohi), it enters into muraqbah, where the individual experiences a higher level of awareness while remaining fully awake. In this state, the person can walk, run, eat, drink, and witness the divine world beyond the limitations of time and space. Muraqaba has several forms. One form is when a person closes their eyes and sits in a state of mental concentration. In this state, something may appear before them, but the person is unable to assign meaning or interpretation to it. Another aspect is that when something appears, the consciousness and senses are suspended. Upon emerging from this state, the only impression that remains in the mind is that something was seen, but there is no memory of what it was or how it was perceived. In Sufism, this is referred to as "dreaming in wakefulness," or technically, "ghunood." The next stage occurs when a person, while maintaining awareness and consciousness, sees something, experiences a sudden realization of their own existence, and remembers some of what they saw, though part of it may be forgotten. This state is called "wurood." As mentioned earlier, in this state, the person retains the memory and meaning of what was seen, while still being aware of their physical existence and free from the constraints of time and space. This state is known as muraqaba. In spiritual practices, the process of perceiving the inner world is based on four stages in the initial levels: the first is dreaming, the second is ghunood, the third is wurood, and the fourth is muraqaba. All of these states are essentially the transference of the world of dreams into the waking state.