Unification of the Being and Unification of the Observation

Sight operates in two ways; direct and indirect. Illustration of mirror has been cited above. When we see in our self; the inner part of our being, it is direct viewing of the sight. This is looking into the Ethereal Realm (Joo) i.e. looking into the unity. The sight which sees in unity is the man, the Lord's Edict, the soul or the indivisible Entity. This very sight brings the observer in line with the observed, reveals the true meanings of the Holy. Verse, “Verily, We are Closer to you than your: jugular vein”. The very same sight at its own place is the Elohistic Knowledge or the Knowledge of unity. The very sight, in Plurality, becomes additional, detailed, extended, and sensual disposition. First activation of this sight is the knowledge of unity or the unification of the Being (Wahdat-ul-Wajood). Second, third, fourth and fifth move of the very sight is the plurality or the Unification of observation (Wahdat-ul-Shahood). Time and Space are constructed when the same sight operates indirectly. Various stages of plurality are created according to the changes taking place in its movements. This sight, in its first descent, transforms into the consciousness and subsequently becomes the power of observation, articulation, smelling and touch.

It has two components in its every descent. This sight, before its activation, in its first descent, is the knowledge and the knower. And, after becoming active in its second descent, it is the conscious. In its third descent it is the power of seeing and the formation. In the fourth descent it is speech and hearing. In the fifth descent it is coloration and sensuality. Lastly, in its sixth descent it is attraction and touch.

First descent is one state of unity and other descents are five states of plurality, thus, making a total of six descents. First descent is called the Subtlety of Unity (Latifa-e-Wahdat) and the remaining five descents are called the Subtleties of plurality (Lata'ife-Kasrat). This reveals the structural formation of man, soul or the indivisible entity.

First and foremost is the Supreme Being of Allah, the Most Exalted, the Creator and the Mind of the Creator is called the Knowledge of Incumbent (Ilm-e-Wajib). The universe existed in the incumbent by the Will of Allah, the Most Exalted. When exhibitory display of the universe was desired by Allah, the Supreme, He commanded 'Kun' (Be!), that is, Move! Thus whatsoever was existing in the Incumbent, in the form of universe, stirred and the movement started. It was the first movement when every existing individual perceived itself. Every individual had this realization that 'l am' It was a stale of oblivious absorption. Every individual was submerged in the limitless flow of Unity. Every individual had only this much awareness that he is. But, where he is,what he is or how he is.. ….. he had no idea as such. This very state is termed as the Unification of the Being. Mystics (Sufis) simply name it as Unity or Oneness. This unity, by any chance, is not the unity of the Supreme Creator, Allah because it is simply not Possible that any Attribute of the Supreme Creator could be encased in words or phrases of any language. This unity is merely an artifice of the human mind and only depicts the limitations and constraints of human thinking, which is completely at a loss to narrate justifiably any boundless Attribute of Allah, the Most Exalted. It is impossible that any word could express any Attribute of Allah, the Most High.

This fact cannot be ignored that the unity being an artifice of human contemplation at the most is indicative of the reach and extent of the human thinking. When someone uses the word 'unity' it only indicates that he has understood the Uniqueness of Allah to this extent only, in other words, meanings of the word. 'unity’ remain limited up to the limits of human thinking. 

 Man terms this limitude as limitlessness, whereas Allah, the Most High, in fact, is much greater and sublime to these praiseworthy descriptive limits. When the word 'unity' is uttered in this context actually we only refer to unification of our own thinking.

 After the state of Unification of Being, at this point, the state of Unification of Observation commences when the souls are addressed by Allah, the Most High.

 "Am I        not   your Lord?"

(Alust-o-Bay-Rab-e-Kum) (Surah 7 Verse 272)

 From here the sight of man or the Lord's Edict comes into being and he beholds that someone has addressed him. The sight focuses on the addressing entity and he says, “Yes, hdeed' (Bal'la).

 I acknowledge Your Lordship and I do recognize you'

 Now this is the point where the Lord's Edict made its second move or turned around for the second time. At this very stage he is introduced to the plurality. Since the viewing sight and power to observe the multitude of creatures had been granted to him, he witnessed that other creatures are also existing there besides him. This was the second descent of the Incumbent. Deep realization of his own being and observation of existence of other creatures was acquired by the man in the limits of this descent. First descent was in the form of Knowledge and the knower, that is, man only enjoyed the realization of his being to be.

 1 ‘am'. Here, ‘I’ is the knower and 'am' (to be) is the knowledge. In the second descent, after emerging from the state of lostfulness he witnesses himself and beholds the others too. This very state is termed as the state of unification of observation' (Alam-e Wahdat-ul-Shahood). When the first descent which was a perception only acquired depth, the sight came into being. Sight is another name for the depth of perception.


Perception, after attaining depth, transforms into sight. As long as the perception is mellow and remains confined within the limits of thoughts, the state of observation does not take place. Sensibility remains a mental activity. When the thinking remains focused on a point, for a few moments, that point transforms into a shape, form and features. This is called Observation (ability to observe 'Shahood' and the act of Observadon 'Mushahida' both are implied here). Now, if the thoughts remain focused, in the form of sight, for a few moments on the same point, the point becomes communicative. In other words, the sight that was observing the point becomes communicative or starts 'talking’. At this point the Lord's Edict articulates as well as listens.

If this power to speak, called articulation, remains attentive towards the same point for some more time, a fountain of colors surges in thoughts and feelings surrounding them with a rush of elegant colors,

When the Lord's Edict keeps on concentrating on the rush of these colors, bright waves of attraction are produced in the human conscious. It is one of the characteristics of these waves that they tend to touch their aimed, observed or felt object. This very action of these waves is denominated as the touch. Here this law becomes quite explicit that various states and stages of knowledge only have been denominated as thought, sight, speech, smell and touch.

The stated law reveals that a reality keeps on changing its forms. Different revelations are contained there in these changes. Whichever revelation is perceived at a certain point the same becomes the movement of the Lord's Edict. Just as the thought is knowledge, the sight too is a knowledge and all the states taking place following it are also knowledge. No state can exceed its limits but keeps on attaining depth, step by step, within the boundaries of knowledge.

Our thinking descents downwards and its various forms and shapes at different stages of its descent are denominated as different senses. When a thought is felt intensely in our mind it starts taking a form and shape which becomes conversant under the influence of continued concentration continues to persist the covering form put on robes of vibrant colours. Intensity of feelings, in the last stage causes us to be attracted towards these colourful dresses, finally making us feel the sensation of its touch. At this point our curiosity comes to an end. This state is the climax of ecstasy and from this final stage human thoughts start receding i.e. Our sense start getting away from the thing just touched. This state, being a reaction of our senses, causes the feeling of segregation of time and space. We gradually start ebbing away from the object to which we were so close a while ago and as a whole recession from this very point is termed as death. Soul learns, when death takes over, an Aggregated Modern knowledge from the past experiences. This is the state which is called the Observation of the Unseen realm.

Life is described once again.

This universe, in its every possible shape and from along with all its movements existed in the knowledge of Allah. The Most High. This very existence is called the Oneiric Existence’ (wajood-e-Roya) and the knowledge of Pen or the `knowledge of Incumbent. The Knowledge of Incumbent in an Attribute of Allah which is considered to be a reflection of Supreme Being.

After the knowledge of Incumbent, the Attributes of Allah descend another step to the shape themselves into the Manifestation of the realm of Events or the Realm of the Souls. This whence Allah decided exhibition of creation and by uttering the word “Kun” (Be!) Constituted His Will in the form of the universe. Two distinct things establish themselves here; one is the knowledge of Allah and the other is the Will of Allah. In fact, the will initiated the Eternity. Existents in the initial phase of Eternity, remain stationary and static. This form of existents, in the terms of spiritualism, is called the Knowledge of Preserved Scriptorium. When Allah intended to put an end to the static position of the existents and wanted the commencement of the movement, `he addressed the saying, “Am I not your Lord Allah?” This made every attentive and consciousness wans produced in the existents. This consciousness made the acknowledge His Lordship, saying, “Yes, indeed”. This was the primary form of the realm of Events. With commencement of movement in the existents the second from of the Realm of the Realm of Events took its start. This from is commonly referred the as the Allegorical Realm or the Ethereal Realm.

Life of man, the Lord’s Edict, Soul, or the indivisible entity commences from this point and reflection of the same (the Ethereal Realm) takes the form of events and happenings in the phenomenal world. This reflection of the Phenomenal Realm is the second allegorization of the existing things.

Reflect of the Supreme Being is the Knowledge of the Divine Pen (Ilm-ul-Qalum). Reflection of the Knowledge of Incumbent is the knowledge of Unity or the Knowledge of Preserved Scriptorium. Reflection of the Knowledge of the Preserved Scriptorium is the Ethereal Real (Joo) or Alam-e-Timsal (the Allegorical Realm). Reflection of the Allegorization or the Phenomenal World. The Phenomenal world is the material world.


Loh O Qalam

Qalandar Baba Auliay (R.A)

Alshaikh Khwaja Shamsuddin Azeemi, Chief Editor of the monthly Roohani Digest, the renowned spiritual scholar, founder of the chain of Muraqba Halls the world over has had the honour of learning the spiritual sciences from his spiritual mentor, His Divine Grace Qalander Baba Auliya, the sage of this age. In order to teach him the spiritual sciences Qalander Baba Auliya made Alshaikh Azeemi to pen down the words that he used to narrate. Alshaikh Azeemi being a devoted disciple not only noted the contents but also did his best to understand what he was taught. The eventual out come of his dedicated work took the form of the ‘Loh-o-Qalum’, the first ever book that comprises the whole syllabus of the spiritual science. Who else was more suitable to explain the contents of this document but Alshaikh Azeemi, the very able student of Qalander Baba Auliya. Dissemination of that knowledge, which is the legacy of prophets and had reached him in disciplic succession, has become an obsession for Alshaikh Azeemi because, according to him, this knowledge is the only elixir and the antidote for the ailing humanity in present times.