The Five Senses

Nasma = Observed + Light (Noor) ;and

Noor (Light) = Observer + Observed

EXAMPLES:-

Collectively and achieves its goals, it becomes the Compound Form, or so to say, the Simple Form is the initial state and the final state is the Compound State. The initial state can only be observes by the Spiritual Eye and the final state is seen by the Physical eyes.

 Nasma is that hidden light which can be sighted by the rays of the Light (Noor) and Noor is that hidden light which helps in seeing the other hidden lights and can also be sighted.

 We can now form some idea, from the above table, about the accumulation and assembly of Nasma and its various stages in this regard. 

Be it known that the thing named sense or Feeling has two components which could be called its two sides. Anything which has a material body, has both these sides adjacently connected with each other. According to general doctrines, an object is considered to be the collection of these two sides. Same is the Law of the Preserves Scripturum. Anything, whether material or abstract, corporal or incorporeal, anyhow, has to follow this Law. Both the sides are inevitably found in everything. For corporeal objects this can be observed clearly. We may not be able to observe this thing in incorporeal objects by the physical eyes but still the fact remains the same and it cannot be anything other than this. Therefore, somehow or the other, when incorporeal things are observed this Law is found to be valid there all the same. Both the sides are adheringly joined in incorporeal objects. No matter what the mode of adherence is. According to the same Law, Sense or feeling also have these two sides or aspects.

One of the sides or aspects is that one where the Power of Observation exists and experiences the feeling, while the second side lies where the Power of Observation is focused, that is, where the sense of feeling is focused.

According to the Law of Preserve Scripturum, both these aspects jointly form a function or an order of a structure and are considered to be single entity. For instance, we see the black color of a black-board.

          This could be analysed as under:-

          Black-board = Nasma Nos. 1 + 32 + 35

Black color of the board, in this example, is one aspect of the sense and the sensation felt by the viewing eyes is the second aspect of the sense. Thus, both these aspects combinatively act as a function, order or movement of a specific form. Unification of these aspects, in Sufism, is termed as ‘Illustrative  form’ (Tamasl). As if it is a figure in which both the aspects along with their complete characteristics have united together. Observations confirm that nothing, corporeal or incorporal, could be without a form and figure because existence of anything without form and figure is actually not possible. The being which is created because of the unification of the forms and figures of the two aspects, in Sufistic language, is known as Illustrative Form’ (Tamasl). Although it cannot be seen by the physical eyes, the spiritual eye witnesses it just as a material form and figure is viewed and felt by the physical eyes.

Just like the body, the Illustration (Tamasl) too, has dimensions. Not only the length and width of these dimensions is observed by the spiritual eye, the effect of space occupation exercise by these dimensions is also felt by it. Sufis call this very Illustration by the name of Hiola (silhouette). In fact, it is a frame of sensations in which all those ingredients and components are present which after advancing one step is seen by the physical eyes and is felt by the physical touch.

Existence of something takes its shape initially in the form of Illustration or a Silhouetter which is the compositional formation of the Simple Nasma. When in the second phase the Simple Nasma adopts the shape of the Compunded Nasma its movements are extremely slackened and sluggish. This very sluggishness and state of inertness is named as the Solid Sense’.

Two types of Nasma; simple and compound, have been mentioned above. A brief explanation of the same will not be out of place. In fact, the simple Nasma is a collection of those movements which are following unidirectionally; from one side to the other only. The movement of Nasma upto a specific descent remains in a simple form. This state or descent is just like curtain which is formed by the unidirectionally flowing colorless rays. These colorless rays are the lines of movement which are just like the threads of warp of fabric run separately but are attached with one another all the same. As long as the ‘fabric’ remains in this simple state i.e. without the weft, it represents the state of the simple Nasma. All the impressions, patterns or designs incorporated in this state of the fabric would be termed as Jinns and The World of the Jinns.

But when this ‘cloth’ enters into the limits of that descent where another movement, having an altogether differently directed flow, infuses the first movement like the weft of a fabric and diversified patterns and designs are formed because of interweaving of these movements then these patterns and designs are named as, Man and the World of Man. Or so to say the Simple Nasma or the singular Movement is the world of Jinns and the Compounded Nasma of the Complex Movement is the World of Man. That which we have called ‘movement’ is the same Sensation’ of that silhouette (Hiola) which has been mentioned above by the name of Illustration (Tamasl). As long as this movement remains within as imperceptible sphere it is called Illustration and when it comes in the paramenrer of the perceptible Sphere it is named as Body. The same Body

is termed as the Solid Materiality.

We have drawn, in the preceding page, a graphic figure of a fictious jinn and man. If the said figures are carefully studied, it will give us the idea that the lines running from one direction to another are actually representing the movements. Only the varying lengths of these movements produce all types if characteristics and qualities i.e. movement of a specific length has certain fixed properties. The units of length determining any particular property according to the laws of the Preserved Scripturum, are the fundamental bases for any pattern, design and formation. Every thing existing in the universe, every property color form and figure has a fixed and specific length of movement. Observations verify that if the magnitude of movement is ‘x’ then a Manifestation, being a product of this measure of movement, will always be formed on the same pattern and style. The shape and color dimensions and properties of this Manifestation will always be found fixed and predetermined, nothing could either be added not subtracted from it. And, a particular combination of these movements results in the form of an individual of a particular species, whether that is a ‘species’ of the inanimate minerals, plant or animal kingdoms of the Man’s World or is one of the tripartite of the World of jinns. In the first case, it will be the outcome of the Compound Nasma i.e., two oppositely directed movements, which could be termed as the Dual Motion. And in the second case it will be an outcome of the unidirectional movement which could be termed as Singular Motion.

 It has been stated in the Holy Quran by Allah, the Most High, that every thing has been created by Him in duality.

 “And of every thing We have created in twos (pairs), so that ye may receive instructions”. (Surah, LI Verse 49)

 Here, it is necessary to understand the characteristic of duality in the creation of the Motion or Movement. For the analysis of this characteristic we have to properly know the Feeling’ or Sense’. In the example of the black-board both the aspects of the Sense have been mentioned and actually both these aspects are to be discussed here.

 That which is called movement is merely a sense whose one side is in the outward direction and the other is the inward direction. When a pattern of a particular combination is formed in the Nasma it becomes the collection of such movements which on one hand are the sensation of the pattern itself and on the other hand the sensation of the World related to that pattern.

 It could be explained thus that which is called the ‘External Self’ (Zahir- ul- Wajood) by the Sufis comprises two stages. One of them has no dimensions and the other, where the designs and patterns of the first stage appear with dimensions. But, upon this stage, only the physical properties are found, functionality of the disposition is not there. Religion has named the first stage, as the Realm of the Soul and the components of this realm are called the soul. Second stage is the Illustration Realm and technically every component of this realm is named as Temsal (Illustration). Both these stages have the same difference as stated above.