Topics
Nasma =
Observed + Light (Noor) ;and
Noor (Light) = Observer + Observed
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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.
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