Time and space in the world outside is different from the world that exists within us. It is 'space' that creates this difference; thereby creating an impression that the inner and outer worlds are two separate entities. Generally, it is believed that we see outside, but this is untrue, as the world outside is a carbon copy of the world within. When one muses over an object or a being, its reflection surfaces on the screen of the mind. The image is in the mind of a person, but because it has taken a shape, people assume it to be different from them. This difference is then considered as seeing outside.
Creatures are bound to exist in time and space. They all have different levels of understanding which are directly proportional to the speed of their thinking. Thus, the time one consumes to unearth the depth of things, becomes the 'time and space' of that particular person. When a person's understanding matches the frequency of the object that is being seen, consequently, the subject, object and the observation become aligned. Realisation is attained only when a subject is in sync with an object in terms of its proportion; else, the observation will not be deemed credible. In such cases, a person does not see the object, but focuses on what their mind shows them.
To see under the influence of one's surroundings is not equivalent to seeing an object.
1. The first pattern of seeing is subjective to the environment.
2. The second pattern of seeing is free from the grips of the environment.
* A person unaware of the Pashto language does not understand what 'shpa' means.
* The meaning of 'layl' will not reflect onto the mind of one who does not know Arabic.
* People unfamiliar with the English language cannot tell you the meaning of 'night'.
* However, if we say 'raat,' to an Urdu speaking person, the image of darkness will display in their mind.
What does this inform us? Upon hearing the word 'raat', an image of darkness was formed in the mind of a person who is well versed in the Urdu language. This image however, is a result of one's understanding of the object based on what they have adopted from their environment.
This understanding of 'raat' therefore is far from reality, because when the same word was uttered in languages unfamiliar to them, the image of 'raat' did not appear in their minds, and hence they could not identify what it was.
This demonstrates that we are only aware of the names but do not know the objects. We see objects in the light of the labels we have given them; and hence, we do not know what day and night are in reality. We only recognise them through the names we have assigned to them. While names of things vary in all languages, the object remains constant.
The Creator of the universe, God the Almighty says, "Thou causest the night to pass into the day, and Thou causest the day to pass into the night. And Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou givest sustenance to whom Thou choosest, without stint." (Quran, 3:27)
Our understanding of something is valid only when we know the entity that we have named. A person who is unaware of the reality, sees everything as per the time and space in their mind. For example, when a single entity is tagged with different names and each name is considered a different entity, one divides the same object into different times and spaces. In reality, the time and space of the object remains unchanged. Change in time and space of an object would change its nature, therefore, what we deem as change, is only a perception of our mind. The time and space where the record of that object exists is uninfluenced by variations. In other words, we live in time and space, and yet we remain unaware of what it is. We only see things under the influence of our surroundings.
While explaining the law of sight, a Dervish asked his student, "When do we see an object?"
"When it is before us," said the student.
"This is not the right answer," the Dervish replied. "There are many things before you that I see but you are oblivious of. Think again and reply, when do we see an object?"
"When we are attentive towards it," said the student. "And when do we pay attention to it?"
"When our eyes settle on it, and the image forms in the mind." "Alright. When did you see the image then?"
The young student remained silent and thought aloud, "What is the purpose of reposing this question when I have already answered that the image appears only when one is attentive towards it? Am I ignoring the integral point?"
The Dervish then asked another question, "Can we see two things at the same time?" The student shook his head in the negative.
The Dervish asked in a dense v01ce, "Why can we not see them together?"
"Sir, in order to see something, it is important for the eyes to be affixed on it. When our sight remains focused on one point, everything that exists becomes visible in that one object or being. When we consider things different from each other, we cannot see them together."
"What did you understand out of this conversation?" the Dervish asked. The student replied respectfully, "We see one thing at a time."
The Dervish pointed towards a book, "Do you see yourself when you look at this book?" The student thought for a moment and said, "No".
The Dervish stressed his words and said, "When is something visible to us then?"
"When we don't see ourselves." The young man drifted into deep contemplation.
The Dervish smiled and asked, "What is the law of sight then?"
He replied, "We see something only when we don't see ourselves."
In a measured but somber voice, the Dervish said, "The law of seeing things in this world is that, we see something only when we do not see ourselves. But when it comes to seeing God, we see ourselves, that is why, we do not see Him."
To see something in the light of something else obscures the reality.
We see day and night in perspective of each other; we relate the earth with the sky and the sky with the earth to recognise the two and we discern the sun by comparing it with the moon. The imprints of a woman appear onto the screens of our minds when we see a man and vice versa. Similarly, we recognise light through darkness and darkness through light. What does this all say? Neither are we aware of night and day, nor earth, sky, sun, moon, man, woman, darkness or light. We have no idea of what a thought is, nor from where it emerges.
We believe that we know. We see things through the understanding that is passed onto us by our environment. But what those things truly are, we do not know. Does this qualify as seeing?
Worthy friends! Read the synopsis of the 'Message of the Day'.
Law: The formation of distance gives birth to individuality. Without a distance, things cannot be seen.
A drop in an ocean is not considered a drop. Its individuality is concealed until it comes out of it. When a drop is separated from the ocean, it still carries the attributes of the ocean. However, we consider them distinct due to the space between the two.
Likewise, a rock is called a mountain until it dismembers from it.
When a mountain breaks, we name its pieces as rocks, but the reality of a rock is nothing other than a mountain, and the base of a mountain is a particle. If a rock is seen in the light of its origin, it will be considered a mountain, otherwise, it will be called a rock.
"And thou seest the hills thou deemest solid flying with the flight of clouds: the doing of God Who perfecteth all things. Lo! He is Informed of what ye do." (Quran, 27:88)
One does not think of a mountain upon seeing a rock - and the thought of a rock does not occur upon seeing a mountain. This sentence reflects two patterns of thinking.
When a flower remains concealed within the stem, it is seen as a plant. Then space arises between them and separates a stem from a flower. The plant and flower are now assumed as different entities. However, the existence of a flower is associated with the stem. In short, flowers, stems, leaves and petals are the manifestation of a plant in segments.
A mixture of all colours turns out to be muddy looking. However, one does not think of colours when they see soil, and while concentrating on colours, the presence of soil becomes secondary.
Similarly, day and night are two ways to understand time and space. Day appears when one concentrates on the space, and when attention is turned towards time, it becomes night. This variation occurs due to diversion in our focus as whatever we are focused upon is bound to manifest.
Law: Individuality goes into the backdrop when we are in harmony with reality, whereas estrangement from reality gives rise to individuality.
Everything that exists in this universe is within us and is connected to each other. The particles that form a mountain are present in the kingdom of Adam, plants, animals and other creatures. This is why, a member of one specie knows the members of other species, but it is the sense of individuality, which makes us feel different. If the sense of individuality is dissolved, the drop will meet the ocean.
Honourable readers, this editorial explains the permanent and impermanent aspects of life. Every individual possesses the attributes of Insan (Human), who has two paths before them to travel on, i.e. Illusion and reality. In other words, life traverses on the belt of Ghaib (Unseen) and Zahir (Apparent) and eventually returns to Ghaib - the realm from where it came.
Please read this with attention. You may write to us if you have questions.
May God Protect you.
KHWAJA SHAMS-UD-DIN AZEEMI
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