A human being passes his whole life, (till his death) half in conscious and other half in the unconscious.

Conscious and unconscious keep alternating in the life. The conscious has a very slow and limited speed whereas; the unconscious has a great speed. The mystics, who are aware of the creative formula, say that man can nowhere be free from time and space. Freedom means that the feeling of the break up of the limitation becoming prominent.

In the realm of unconscious the speed of human senses becomes sixty thousand times more. This increase in speed is called the freedom from the realm of time and space. A man walks (on foot), the other is riding a bicycle, the_ third one by car, and the fourth one is flying in the plane. In these instances the speed is different. ·

When man exiting from a day enters the senses of night, it appears that he has got free from time and space. In fact, he is not in every moment both the conscious and unconscious work together. The dominance of unconscious is called freedom.

The Quran says .

"O' mankind and jinns! Can you go beyond the limits of the sky and the earth? You can't but the orders of (sultan) power."

(Surah Rehman: Verse 33)

The word sultan here means "consol on the unconscious."

The realm from which man comes into this world is called past. When a person grows young his childhood goes into the past. When he grows old his youth goes into the past. Similarly, when he dies his whole life becomes a part of the past record.

The philosophy of the unification of being is a much discussed area. Different religious scholars and the researchers have commented or written a great deal on the topic. Many families related to       mysticism have been the supporters     of this philosophy specially; Ibn- e- Arabi has influenced the Islamic world by representing this philosophy. His disciples have also written noteworthy books on this philosophy. Then Arabic presented the theory of unity of being but the misled mystics of Akbar's region competed this theory by adding misconception of hallol-o-irtihad. They told the people that whatever is in the word is God. The earth, the sky, the flora and fauna, the darkness and light, the good and evil, the Islam and disbelief in Islam, everything exists by virtue of God.

Hazrat Majaddid Alif Sani fought against this misleading theory. He said these people are misinterpreting the theory of "unity of being" he gave the concept of "unity of observation" to check the growth of these derivations.

What unity is being explained in the light of the theory of "color and light" the example of a mirror is presented.

A man looks into a mirror. He says that he is looking at a mirror, in fact he is looking at a mirror rather he is watching the action of mirror. When we ponder over the looking action of the mirror, it dawns upon us that we are looking at our shadow reflected through the mirror. It's a common thing to say that we are the mirror. The same is the case with all the fields of life. We think that we are looking out with our eyes but, insightful man says that what we are not looking outside rather outside is being reflected in our mind. We are just looking at this shadow. If a man does not know the reality of the phenomenon of watching, he thinks that he is looking outside. But a man who does know the reality of phenomenon of watching is aware of the fact that everyone is not looking outside but inside.

When our sight sees something indirectly, it feels itself imprisoned in the limitation of time and space. The more our ways of seeing something become profound, the more grades are created (in abundance).

Observation is constrained (limited within time and space because the activities are descended. God says in the Holy Quran that every thing is created with two prospects i.e. every descendent has two sides.

On the very first day when man saw and listened to Allah Almighty, he entered the second descent and in this descent gained discernment (awareness) of sight, shape and form, speaking and listening, beauty (colorfulness), scene of attraction and touch. The first descent i.e. to see God is the first stage of unification and the second descent has five stages. In this way there are six descents. The first descent is called descent of subtlety and other descent in term of sufis (mystics) is called subtleties of abundance.

According to the theory of color and light, the realm which is

called unification, is nothing but the innovation of human mind whatever man says with his limited intellect (understanding) or according to limited thing capability is nothing but his own limited vision.

It is not altogether correct to say that the realm of unification is         ·

the unification of Allah Almighty because human mind is unable to describe Allah Almighty or any of His attributes.

When we describe oneness of Allah Almighty, it is in fact, the description of our own thinking facilities. It is impossible to cover attributes of Allah Almighty by means of any word. Man mentions the attributes of limitlessness of Allah Almighty. Actually he mentions his own limitation, i.e. the extent to which Allah's attributes are absorbed (contained) in man's limited thinking is called limitlessness by man. It means that when we mention the oneness of God, we want to say that we understood the attribute of God to some extent.

Man talks about god according to the status he gives to G d (Him), or he shows his activities or actions to understand Him. Since man's insight is limited, though he thinks it to be unlimited, he can't see his limits. Man calls the realm, he can't understand, realm of Unification or realm of observation. The last prophet of God (S.A.W) said, "We can't understand as you deserve to be recognized."

This saying of the Holy Prophet guides and tells us that no one can recognize God fully. Man recognizes and understands God to the extent with which he observes the beautiful vision and attributes of God with the grace of God.

Scholar of the Right path, Father of the Monks & Saints (QALANDAR) says

When I was bestowed with the chance of visiting the real of soul, I thought to see the souls of the saints of Allah to discover how many sufis or saints have seen the face of Allah in form or in His quality. I chose those saints of Allah whose souls were one lakh years old and asked them if they had seen Allah. No one admitted that he had never seen Allah in one form. Every sufi has observed Allah in different forms and different light.