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Question: In
Sufism, the conception of the Shaykh is accorded great importance. Would you
kindly share something in this regard — why is the conception of the Shaykh
necessary for spiritual learning? Is it not possible to attain spirituality
without the meditation of the conception of the Shaykh?
Answer: Man’s
mind and pattern of thought are shaped by the environment. The type of
environment one is in — the same type of imprints are inscribed more or less,
or systematically, in the mind. To the extent that these imprints are deep or
shallow, in that same proportion the human pattern of thought becomes
conviction in human life.
If
a child is raised in such an environment where the parents and the people of
the surrounding environment are habituated to mental complications, dishonesty,
and all such actions that are unacceptable and unpleasant to others — then the
child, inevitably, adopts that very pattern. Similarly, if the child’s
environment is pure, then he will possess a pure self. The general observation
is that the child learns the same language that the parents speak. He adopts
the same habits and manners that are transferred to him through inheritance
from the parents. Half of the child’s mind is the inheritance of the parents,
and the other half is shaped under the influence of the environment. This
example is not restricted to children only. The same law applies to individuals
and nations. From the beginning of creation until now, whatever has occurred,
is occurring, or will occur in the future — all of it is the inheritance of the
human species, and this very inheritance is transferred among nations and
individuals and shall continue to be.
Law:
When a child is born, from the perspective of consciousness he is entirely
blank — but the foundation of consciousness has already been laid within him.
This foundation of consciousness is composed from the consciousness of the
parents — that is:
Mother’s consciousness (+) Father’s consciousness (=) Child’s consciousness
This very consciousness is continually multiplied in accordance with the
demands of life and the fluctuations of circumstances:
1. Child’s
consciousness (+) Heritage of the environment (=) Individual’s consciousness
2. Consciousness
of historical events (+) Consciousness of ancestors (=) National consciousness
3. Consciousness
of historical events (+) Adam’s consciousness (=) Ancestors’ consciousness
The
purpose of stating this is to indicate that in our consciousness, Adam’s
consciousness is included — and through continuous accumulation, it is assuming
an evolutionary form and configuration. When two things are mutually absorbed
into each other, then as a result a third entity comes into existence — just as
by mixing sugar into water, syrup is formed. If enough heat is infused into
water to approximate fire, then the properties of water become akin to fire.
And if sufficient cold is infused into water to resemble ice, then water will
assume the same properties as ice.
Likewise,
when the consciousness of the mother and father is absorbed into each other,
then as a result a third consciousness comes into being — which we call the
child.
We
have just spoken of the evolution of man. This evolution is based on conscious
senses. In this evolution, every moment and instant, transformation is
occurring. In other words, it can be stated that evolution is the name of the
transformation of instants and moments.
No
change occurs in nature. However, instinct continues to change. When a child is
born, both nature and instinct are present within him. Over the child, nature
dominates instinct. As the resultant consciousness of the parents is multiplied
by the consciousness of the environment, the original consciousness continues
to increase. And as time passes, instinct begins to dominate over the child —
and when this happens, the dominance of instinct becomes a veil over nature.
And the denser this veil becomes, the more man becomes distant from nature. In
the Noble Qur’an, the prophets (P.B.U.T.) who are mentioned — even a person
with ordinary understanding, upon reflecting — will observe that the sequence
of these noble prophets is affiliated with a single family (mention is being
made of those prophets who are linked in continuous succession in the Qur’an).
According to the declaration of the Qur’an, all the prophets who were sent upon
the land of Arabia are the progeny of Prophet Abraham (P.B.U.H.). Allah the
Almighty established a law. Therefore, nature is bound to act upon this law.
According to Allah the Almighty’s declaration, prophets were sent to every
region of the earth. Tradition states that one hundred and twenty-four thousand
prophets were sent. But among the prophets sent to the land of Arabia, whose
mention is in the Qur’an — all are the offspring of Prophet Abraham (P.B.U.H.).
This can also be stated in this manner — that the pattern of thought of Prophet
Abraham (P.B.U.H.) was inherited by his progeny.
We
have made it clear that the evolution of man is the continuous and
uninterrupted transmission of consciousness. There was a time when people lived
in caves. Then mankind entered the age of stone, and the apparatus of life’s
necessities transitioned into other metals.
In
the same manner, the human species is moving forward upon that very inheritance
which was transferred from Adam. Adam committed disobedience — the inheritance
of disobedience was also transferred to his progeny. Adam, with humility and
submission, sought forgiveness — this pattern of thought too was inherited by
Adam’s offspring. The conclusion of all these points is that Adam’s offspring
inherits that very legacy which pertains to the environment in which they are
nurtured.
There
are two patterns of thought: One pattern of thought distances the devotee from
his Creator, and the other pattern of thought draws the servant near to the
Creator. When we attain closeness to such a person who is endowed with that
pattern of thought which draws one proximity to the Creator — then according to
the law of nature, that same pattern of thought begins to operate within us.
And to the degree that we become proximate to that favored person, in that
proportion we become acquainted with his pattern of thought — and the
culmination is that the pattern of thought of both becomes one.
According
to the law of the Preserved Tablet (Loḥ Maḥfooẓ), there
are two modes of seeing: One is direct sighting, and the other is indirect sighting.
Direct sighting means that the thing being seen is perceived without any
medium. Indirect sighting means that the thing before us is being seen through
a veil, through a medium, or via an intermediary.
Now
we express this law of perception in another way:
Whatever is in the universe — whatever was, whatever is occurring, or whatever
will occur — all is inscribed upon the Preserved Tablet. This means that man
himself, and all human senses, are also inscribed upon the Preserved Tablet.
Being inscribed upon the Preserved Tablet signifies that man and human
exigencies are inscribed there in such a way that their essence (kunah) is
present. Kunah — meaning such a foundation in which there is no
argument, affirmation, negation, or entanglement — whatever is, simply is.
If
the sense of hunger and thirst exists upon the Preserved Tablet, then only the
sense of hunger and thirst is present. When these senses descend from the
Preserved Tablet to the second preserved tablet, then meaning is infused into
them — i.e., thirst is quenched by water, hunger is remedied by food, and so
forth. In the law of direct perception, only the demand of hunger and thirst
arises — it does not include that the demands of hunger and thirst should be
fulfilled.
How hunger and thirst are to be fulfilled — this enters into the law of indirect perception, that is, it is a piece of information. And as long as it remains merely information, it is direct pattern of thought. And when meaning is infused into that information, then it becomes indirect pattern of thought. Its example is very simple and easy.
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
