In relatively recent years science has discerned the reality of existence, even though their contemporary discovery was already established through the unveiling of the saints’ centuries ago!
On the other hand some Muslims seem to be almost a century behind… far from renewing and updating their database they still lack the foresight to decode the truths expressed via metaphors. They are still busily debating about where “He” is and how ”He” is and “clay bodies vs spirit bodies” and “whether the world is real or a dream”…
Since they lack the understanding that the universe is a non-dual reality, that is, there are no separate units of existence, and since they don’t give enough importance to keeping up with scientific discoveries, they are still separating matter from the non-material, claiming there is a physical body and a spirit. However, these are merely names we have given to the different levels of compositions of the same thing. One is simply a higher or a lower dimension of the other
Despite the fact that pleasure and pain are experienced with immaterial bodies in the dream state, how can one still argue about the necessity of a clay body to experience life after death? That’s as absurd as thinking the images in our brains are made of clay! Seriously, where’s the logic in this argument? Once the Earth evaporates, is God going to re-create clay so that He can put the spirits back into their clay bodies like He allegedly
did in this world?
Anyway my friends, before I’m accused of “denying resurrection and the afterlife” I better end my debate here… For when I say:
The Rasul of Allah (saw) didn’t receive a revelation from a god in space via angels in spaceships, it was disclosed to him (disclosure; the dimensional revelation of a reality to one’s consciousness) from Allah (from within his own essence; the Names comprising his essential reality)…
They say: “You’re claiming that the “prophet” wrote the Quran himself!?”
What is with this rigidity?
So long as we don’t get over the literal meaning of words and learn to think in terms of concepts, taking words only as direction signs so that we may reach the meanings they reference, we can’t break out of this rigidity…
We have to get over the meanings we’ve linked and conditioned to specific words in our brains and explore other implications and nuances that they may be signifying… Words, my friends, are the lowest of levels… yet to rise to higher levels and meanings one must inescapably use the ladder of words…
We must realize that there is no perception of matter such as we know it in the mechanism of the brain…
We must contemplate on what the Quran, the timeless source of knowledge, intends for us to understand…
We must realize that words such as “Mahdi”, “Dajjal (Antichrist), and Jesus or Christianity point to inner truths regarding the doomsday of the individual existence.
We must understand that salat is not a ritual but an act of turning towards one’s source, and contemplate on why salat is an essential prerequisite, why its claimed to be the pole of faith...
We must explore the dimension of Names, and inquire into their meanings…
In the past there were Masters (Murshid) who explained these realities within the cultural context of their time and students who followed them unquestionably. Today however there are neither such masters nor such submissive students.
Hence the importance of study and research...
I think the greatest miracle of Muhammad (saw) was disclosing the Quran in a time where people saw themselves only as physical bodies and their brains as a chunk of flesh, and who believed god created the earth with a magic wand and from it molded man with his hands to subject him to tests and trials etc...
Anyway... Some of my writings may be difficult to understand for those who don’t know the science of man and who tend towards evaluating things from a matter based viewpoint. When one has a materialistic approach to things they disregard the fact that all that is perceived is merely electromagnetic signals that are interpreted by the brain and thus a material world essentially does not exist as we think it does. When one can overcome this conditioned way of looking and explore the Quran from a scientific perspective the magnificence of the Quran may be appreciated.
Non-duality or the unity of existence can’t be discerned with a materialistic religious approach.
Muhammad (saw) prays, “My Rabb, show me the reality of things!”
Matter or “things” only appear to exist due to signals from our sensory organs and hence our perception is limited by them. Matter is a relative reality, there is no distinct line separating matter from non-matter, but to comprehend this one must see the reality of things as the Rasul asks to in his prayer…
You may ask, “but if this is the case then why does everybody perceive matter as matter?” Because everybody has the same mechanism of perception.
Plus, all technology developed in this area interacts with the same sensory organs… Therefore no matter how advance they may be they cannot change man’s limited relative perception.
Whether our own universe or the multiverses, the entirety of existence is according to our perception. The actual reality of things is much beyond all of this. It cannot be perceived with the eye, but with the names as-Sami and al-Basir…
When these names begin to manifest themselves at high frequencies in one’s brain the reality of things will begin to be recognized, his consciousness, which is like the print out of this reality, will begin to experience the meaning of B-ismi Allah (By the One who is denoted by the name Allah).
The Dimension of Names in Sufism points to the names of Allah, also known as the world of Jabarut, this station is called the First Reflection. Those to whom this reality is disclosed claim there is no other reflection besides this one.
Here, there are no concepts based on duality or non-duality. This is what is referred to as Allah by those at the level Nafs-i Mulhima (The Inspired Self).
The names al-Hayy, al-Aleem, al-Mureed, al-Qadir, as-Sami, al-Basir, and al-Kaleem, comprise the primary attributes of the Dimension of Names and have thus been referred to as the attributes pertaining to the Absolute Self (dhat). One who isn’t an intimate of the reality thinks the name Allah points to this station, but alas, Akbariyyah is far beyond this!
Those who have attained divine closeness (qurbiyyah) on the other hand, are captured in the observation of the One, observing the Akbariyyah in awe.
The qualities denoted by The Beautiful Names belong to this single Existence, the Ahad and Samad. The first part of the chapter al-Ikhlas emphasizes this truth. The verse, “lam yaleed (He begets not )” according to my understanding, means no other form of existence has ever originated from Him, thus, there is no other. In other words there are no other reflections besides this One. It is pre-eternal (azal) and post-eternal (abad).
All of the meanings referenced by these names manifest themselves in man at all times though he isn’t aware of it:
And He taught (programmed) Adam (the name ‘Adam’ in the Quran references every single human, who in reality is nonexistent and has been created from a state of nothingness through the manifestation of a composition of Names) all of the Names (all knowledge pertaining to the Names and their manifestation).
How can man be aware of the Names in his essence when he isn’t even aware of the functioning of his brain and body? This lack of understanding inevitably leads to limiting the meaning of the name al-Hasib to “the one who will call to account after doomsday” instead of recognizing the ‘the One who is swift at reckoning’ (sari-ul- hisab) through the mechanics of ‘consequence’.
This causes one to leave this world in an infinitely blinded state unaware that his afterlife is caused directly as the result of his actions here and now.
The meanings of the names are different according to each station and level of understanding; what we read and write about are like the tip of the iceberg, providing only a glimpse into much deeper realities. The Dimension of the Names is an extremely comprehensive topic, all acts transpire at this level.
Be careful not to limit the meanings of these names with your confined finite understanding and judgments, lest you become of those who are referred to in the verse: “Did you not see the one who has deified his ‘hawa’ (instinctual desires, corporeality, illusory self)..!”
The observation of the qualities denoted by the Dimension of Names begins with the names ar-Rahman and ar-Rahim:
Rahman is established on the Throne (Rahman established His sovereignty by creating the worlds [the existential world created by the potential of the Names inherent in one’s brain] with His Names, i.e., in the quantum potential, Rahman observes His knowledge through His knowledge).
The opening out of this is the Angelic Realm.
“He manifest Himself in yet another wondrous way at every instance” looks to this level.
The word HU doesn’t have a fixed meaning, depending on its position in the Quran and the context in which it is mentioned it can have different connotations.
The totality of the Angelic Realm is known as the Angel called SPIRIT. Thus it is said, “Allah created my spirit first… Allah created my light (Nur) first”…
The angel or force called Spirit is also the Kursi (Footstool – the actualization and dominance of the reality of the Names) - it encompasses all of the heavens, levels, and the multiverses, it is the holographic existence. It is the First Intellect.
The Luminous Spirit (one’s personal Rabb) and al-A’yan al-Thabitah (The immutable archetypal realities ) pertain to His knowledge.
When one experiences Ascension by turning inward to his essential reality (salat) he actually experiences the phenomenon denoted by the Rasul’s words, “Your Rabb is at salat…”
The prerequisite for the experience of salat as performed by Muhammad (saw) is first and foremost to feel and experience the meaning of the takbir “Allahuakbar”. Without this experience salat cannot be considered to have commenced. After the takbir, the person says “B-ismi Allah” (By the One who is denoted by the name Allah) to seal the understanding of non-duality, then continues to live that which is symbolized by the chapter al-Fatiha with ar-Rahman and ar-Rahim…
Hamd comes from the name al-Hamid (The One who observes and evaluates His universal perfection on worldly forms manifested by His Name al-Waliyy-Hamd belongs only to Him) and is formed as a result of the names as-Sami (The One who perceives His manifestations at every instance. The One who enables awareness and comprehension) and al-Basir (The One who is constantly observing His manifestations and evaluating their outputs), which all pertain to the Rabb of the worlds.
While the Jalal attribute, which is derived from the name ar-Rahman forms the Kursi and the heavens (vertical existence) the Jamal attribute which results from the name ar-Rahim creates the horizontal existence or all the forms within each of these heavens.
Maliki yawmiddeeni points to the single administration within all the processes of the Sunnatullah, the Divine System and Order.
Iyyaka naAAbudu means everything that is created by the Rabb of all the worlds is in a state of servitude by fulfilling its own unique purpose of creation. It’s important to remember the verse 17:44 here:
The seven heavens (all creation pertaining to the seven states of consciousness), the earth (the body) and everything within them exalts Him (tasbih; fulfill their functions by constantly manifesting in different ways to express His Names)! There is nothing that does not exalt (tasbih) Him with hamd (evaluation of the corporeal worlds created with His Names, as He wills)! But you do not perceive their functions! Indeed, He is the Halim, the Ghafur.
All of the attributes and qualities that are denoted by the names belong to a single existence, an indivisible, non-dual, holographic existence, no other existence besides this one can be thought of…
I also want to briefly discuss the meaning of the word of unity “la ilaha illlallah” as some of my readers have asked for more clarity on this.
To say illa ilah (only god) instead of “illa Allah” (only Allah) after la ilaha (there is no god) is quite obviously senseless, not to mention grammatically and literally inadequate. If instead of “god” the name “Allah” is mentioned then clearly the name Allah doesn’t reference a god. However most people think it’s saying there is no god (or no other god) but there is a super being called Allah who pretty much fulfills the role of a god… The word “god” in the following verse, for example, doesn’t refer to a being but to a function, a mechanism pertaining to the heavens and the earth that is apparent to man:
It is HU who is (thought to be) the god of the heavens (with His Names) and the god of earth! HU, the Hakim, the Aleem.
There is no name such as al-ilah (the god) amongst Allah’s names. ‘God’ refers to the mechanism that enables the manifestation of Allah’s names. Not a super being or a deity that should to idolized. The verse “ilahinnas” (the God of man) means the names of Allah are disclosed through man:
“The God of man,” (The reality of Uluhiyya that resides within the essence of every human, with which he subsists his existence, and mistakenly thinks this state pertains to a god outside of himself!)
As I mentioned earlier there are two types of verses in the Quran. The first type is direct and literal, like the qualities of Allah: “Allah is Ahad, Allah is Samad…”The second type isn’t so literal, it employs metaphoric language:
“Neither drowsiness overtakes Him (separation from the worlds even for a single instance) nor sleep (leaving creation to its own accord and withdrawing to His Self).”
It is clear from all of these descriptions that Allah isn’t a deity. At least this is my understanding. Allah is al-Aleem (The One who, with the quality of His knowledge, infinitely knows everything in every dimension with all its facets.)
There are various verses that mention, “Their existence depends on the existence of the Absolute Reality (haqq).” This means their existence is comprised of the names of Allah or that they derive their existence from the dimension of Rububiyyah…
The name “Haqq” (Absolute Reality) in my view is one that encompasses all of the meanings of all the Names of Allah.
The Absolute Reality cannot be divided, it doesn’t have an inside or an outside, a beginning or an end, and it is manifest in every iota of existence. If one is to have the experience of reaching the reality through the mystery of “dying before death” then events that can be classified as smaller scales of doomsday will begin to emerge in their lives… They will begin to discern the truth of Mahdi and Rububiyyah… Then Dajjaliyah (Antichrist) will show itself and the person will accredit Rububiyyah to his self, claiming his essential reality is the Absolute Reality, he will take his ego-identity-body-self to be his Rabb, thereby falling into the vortex of the Nafs-i Mulhima – The Inspired Self.
From the elevated degree of observing the Absolute Reality in his own reality, he will fall to the level of his Pharaoh self at the level of the body. Then if his existential construction allows, the reality of Jesus will reveal itself and the mystery of the letter B will become manifest to him. When Jesus comes back to earth (to the level of the body) the Antichrist will melt like salt in water… Realizing his existence is comprised only and totally of the names of Allah, his Antichrist (his ego, his notion of the body and individual self) will melt away and the expression of the name al-Mudhill (The One who exposes dishonor in some and degrades below others, the One who deprives from honorable qualities and compels to humiliation with the veil of the ego) will recede. The expression of the name al-Waliy (The One who guides and enables an individual to discover their reality and to live their life in accordance to their essence) will begin to dominate instead.
He will say “B-ismi Allah” before all his actions, acknowledging that all his actions are done for the sake of Allah and not his ego, and he won’t limit Allah to any of his actions either. He won’t fall into duality by acknowledging his ego in any way and thus he will become of those who are protected from illusion.
After this some will go on to experience the Station of Moses, the Station of Jesus, the Reality of Muhammad and the Reality of Ahmad, continuing to observe the One within the secret of the letter B and in the state of Akbariyyah… while others will become the successors of Muhammad and assume various duties amongst the people.
Blessed is the one who can perform salat with the experience of Akbariyyah and continue his duty with the name of Allah….
By the One who is denoted by the name Allah…
12 March 2017