Loh o Qalam [26]

Lecture 26

Law of Creation

Everything in the universe has one or the other name for it. Name of a thing displays that thing for us. It must be kept in mind that name refers to the body of an object only; actual body of an object is its Hiola (Halo graphic Existence, the astral body).

When, for instance, we pronounce the word ‘water’, a shape and form with certain features comes to our mind, which we name as water. Similarly, when name of a person, for example, Tom is uttered, the reference is made to those physical features of the person, which are before our eyes. In depth analysis of this thing is revealed that name is only a symbol to represent something. If this symbol representing the physical body is abolished, that thing ceases to exist in the manifested world. Or, in other words, noun or name of an object is used to indicate the body and not the soul or the life of that individual.

When we say ‘pen’ the spellings or the words, or the symbol or the physical form of a pen is not referred to rather a thing that writes come to our mind, that is, the properties of the pen come to our mind. Pen is the name of that thing which helps us to pen down the thoughts on a paper. Although the word ‘pen’ refers to a body of an object, but in actual effect, the property or the ability to inscribe, which is the spirit of the pen is mentioned. All the species and the individuals and members of all the species have to have a name.

For the sake of understanding let us take every individual of the universe as a moving particle having two sides. One of these two sides of the movement is bright, colorful and is known as body. The other side is colorless light, which is known, as nasma that is on the one hand is Time and on the other is the Space. Time is the soul and the Will of God. Time on the one hand is the Beatific Vision and on the other the Attributes of God.

It is one of the sayings of the holy Prophet (PBUH), “Do not condemn Time because God is Time.”

Time is that dimension of the movement in which there is no variation. And, Space is that dimension that is variable.

Nasma = Time = Soul = The Will of God

One aspect of Time is the Beatific Vision.

The other aspect of Time is the Attributes of God.

Two things are of primary importance when the universe is taken into consideration. The universe is kinetic and this movement is seen because of the features of the universe but the movement by itself remains invisible to our sight. Movements of the physical body are controlled by something else. The body is devoid of any movement at its own accord. One aspect of the movement is visible but the other one is invisible, which is the light, color, noor, nature, reality or the nasma. The visible aspect of the movement has variation in it and is known as space. The invisible aspect of the movement is invariant and is known as Time. The aspect having perpetual variation is the creation.

In defining the Creator, God has stated: -

• 1. “ O’ Prophet! Tell that God is one and the only, has no match.”

(When the creatures are mentioned they have to be in plurality.)

• 2. “God is free from every want.”

(Creatures have to be depending upon sustenance.)

• 3. “God has not begotten, i.e., He has no procreative source.”

(The creatures have to have parents and a procreative source.)

• 4. “God has fathered none” (Creatures have their offspring).
• 5. “God has no family” (Creatures have to have a family)

The properties of the creatures remain constantly changing. A son today is the father tomorrow. The needs and requirements also keep on changing with age and circumstances. The family norms also keep on altering. These five characteristics of the creatures are the space and are visible whereas the characteristics of the Creator are exactly opposite to those of the creature. They have a beginning; an ending, uncertainty, doubts and variation of all types are found in the creatures. Gradation and alteration in the light causes the different species and then different species have different forms and features particular for each one of them.

Time and Space have been exemplified as a passage and the passenger, in the book ‘Loh-o-qalum’.

Time is the passage and space is the wayfarer. No matter how engrossed is the passenger in himself and how preoccupied he might become in his thoughts, cannot travel if the way is not there. A passenger cannot dissociate himself from the passage at any cost and under any circumstances. A passenger is a passenger because of the passage. All the activities, all the norms and styles of life of the wayfarer remain within the confines of the passage because there is no variation in the passage whereas the passenger undergoes a change in every step that he takes.

The passage is the Unconscious and the passenger is the Conscious. We identify the Unconscious by means of the Conscious. Engrossment in the conscious activities slackens our attention from the unconscious. All the norms of life depend upon the passage, therefore, the more time is given to the passage (Unconscious), the more practical would life become.

Conscious Values and the World of Thoughts

In the physical world, we attempt to recognize the unconscious by means of the conscious though all the activities of life are related to with the unconscious. The more is one attentive towards the Conscious Life the lesser is the awareness of the unconscious. Since the life depends upon the unconscious therefore more attention in the conscious makes the life inferior in quality. Engrossment in the conscious is a proof of the active participation of the consciousness and when a person manages to enter the World of thoughts (Unconscious) by getting away from the conscious norms, the grip of the consciousness eases up. The unconscious constructs the spaces.

In the Created Realm or the Physical world the space dominate time, that is, the conscious life is spent under the control of the Conscious and the unconscious remains overpowered by the consciousness but when surpassing the space enter into the limits of Time, the Unconscious starts dominating and the conscious becomes dominated.

The origin of space is the Simple nasma but the space by itself is the Compound nasma. The Simple Nasma is fashioned in the Realm of Behest and the Compound Nasma is made in the Created Realm. Every activity of life is a combination of three movements, namely, Primary, Secondary and the Final movement.

The universe is based upon the movement of Attraction and Aversion. Everything is attracting the other and everything is repulsing the other things. Action of the Attraction and Aversion is responsible for the acts and deeds of life.

There are three circles of attraction and aversion.

• 1. First circle is composed of Latifa-e-Akhfa and Latifa-e-Khafi.
• 2. Second circle is made of Latifa-e-sirri and Latifa-e-Roohi, and,
• 3. Third circle consists of Latifa-e-Qalbi and Latifa-e-Nafsi.

Display of these circles is in the form of one or the other existing being whether it is of flesh and bones, of colors and of invisible lights (Noor).

The law of attraction and aversion is described in the verse of Holy Quran, “Everything comes from God and finally returns to Him.” Both the aspects of attraction and aversion have their own features, which are at times, are made of Noor, at times are of lights and at others are seen in the form of material bodies. Attraction and aversion, in the physical bodies, is the Compound Nasma. The bodies formed because of the interaction of lights are the Simple Nasma and the featuring of Noor is the Absolute Nasma. Man, animals and plants are the world of Compound Nasma. Jinn, angels of all cadres and the heavens are the world of Simple Nasma. The stations of Extolled Veil, Sublime Veil and the Grand Veil or simply hijabat are the domains of the Absolute Nasma.

These three aspects of the existents are found in every person. When the Compositional Realm is mentioned, reference is made to the Animal Soul. When the world of jinn, Erebus, Heavens or the world of angels is mentioned we refer to the Human Soul and when the Realm of Noor is mentioned we mean to indicate the Great Soul. This means that a person who gets to know the Animal Soul, becomes acquainted with the world of Compound Nasma (Spatiality), and one who happens to know the Human Soul is acquainted with the world of jinns, angels, Heavens, Paradise, Hell and the Day of Resurrection and Judgment. Similarly when a person knows about his Great Soul, he is able to behold the Exalted Angels in the Inhabited Dwelling and knows about the stations of higher degree.

The composition of the universe has three aspects, noor, light and matter. Time is the basis of all these three aspects. Time is the path that is being followed by the universe in its journey from Eternity towards the Infinity.

The person who cognizes the Animal Soul, gets to know in drowse, reminiscence, muraqba, intuition and revelation that the senses belonging to the Animal Soul are limited and confined. A person who enters the zone of the Human Soul after rising above the level of the Animal Soul, realizes that man enjoys the innate ability of liberating from the spatial restraints, he is not founded upon the space only but he is made from the lights and therefore his speed equals to the speed of light. And, when a person manages to enter the limits of the Great Soul, the mysteries and the secrets of the Holy Will of God are revealed upon him.