Chapter 4:
THE COMPLETE TRANSFORMATION OF THE QUALB THE PRECONDITION FOR HAQEEQAT INSAN
Bismillah ir Rahman ir rahim. I speak to you who are so precious to me as the light of mine eye with all the love I can command, you who to me as born to me, as born with me, so precious to me as mine own light, who exists as kadr within my kadr, light within my light, as love within my love, as life within my life, you who are a part of me,- my so very precious brothers and sisters,- in the manner as Muhammad is watched over by Allah.
May it please Allah that He protects and gives succour to your life and to your destiny, you who are so precious to me; you who are rightfully my own; may He who is the fount of unfathomable Grace and undiminishing Mercy; He who showers us with such undiminishing wealth unto our soul, the bounty and wealth of the eighteen thousand universes (within us), Who has endowed the bounty of Ilm (gnostic wisdom) the bounty of Arivu (Arivu chelvam), the bounty of Grace, the bounty of life and destiny, Who is the Provider of that wealth and Peace, Conciliation and Tranquillity; the Inexhaustible, the Most Perfect giver of every conceivable bounty (chelvam) Allah, the Most Bounteous, the Protector of both worlds, the Sustainer of the physical body, the Master of the Universe, the Overlord (Bathushah) of the worlds seen and unseen, the Omnipresent who exists anywhere, everywhere, Who mingles and abides in us in this world and in the next.
He Who is unfathomable, Who is the Ultimate Wonder, Who is the Supreme Giver, the Provider, the Most Pure, the Most Perfect, the Incomparable, the Immeasurable , who is the Most Compassionate, Who Protects and keeps vigil and watches , Who is the Most Exalted Treasure, the Greatest of Treasure, Who is the Light of the eyes, the Universal Nourisher and Sustainer, Who dispenses Understanding and Meaning, the Knower of all things, The Omnipresent, the Omniscient, Who Envelops and is Enveloped in everything here, there and everywhere, the Absolute Principle, Infinite and Eternal, the Protector and Upholder of both worlds and everything they contain, The One Who is Ill Allah, - existing Alone, Unsupported, Self-subsisting, Who is the giver Who gives every bounty eternally, - It is He alone Who is worthy of our Total, unwavering, uncompromising trust: He is the Treasure which He himself gives unto us , and it is unto Him that we shall give back that Treasure which is the Life within our life, the soul within our soul, the Qualb within our qualb. IT IS WE THEN WHO MUST TAKE THAT TREASURE WHICH WE ARE DESTINED TO TAKE.
So my beloved children, so precious to me as my own eyes, I convey to you the truth, that is this Incomparable treasure, that which we call Allah or God, the Most Complete, the Most Perfect, the One who is Ill Allah, the One who watches eternally, the Compassionate, the Merciful, the Infinite Treasure, the Creator and Father of both Worlds, the father of your soul, the God whom we discern in our life, as Life, the One Who created you and me and us all.
What we conceive as Allah, or God or Andavan, then, is as a Supreme, Immeasurable Power. It is this Power that you must investigate, think of, be aware of, and try to understand, my beloved children. When you do so, you will come to know Who or What is called “Allah “, what kind is “He” what is "His substance", where does “He” come from. You will come to know that “Allah” or “God” or “Andavan” is universal. He belongs to everyone, every life seen or unseen. He is HAQ. We call Him “My Haq”. (Lit: my property, esotefically, THE TRUTH; sufistically, the Ultimate reality or Truth). We all say that “He is my Haq” – (my own property Truth, or my very own property, my Truth, my Ultimate reality). HAQ then to me, must be, must mean, and must remain my greatest, my very own, my only Treasure.
We sometimes do some work or some service or some job and say “give me my haq”, and the word haq in this sense means that which is due to me, my wages. But in Aruwa, in the universe of the Soul, He who provides the ruh or the Soul, and He who conferred that wealth of Power upon that Soul, calls that ruh, “HAQ”, and that Ruh or Soul, He gives to you and everyone else. And you call it “My Haq”, or “My Soul”. So when you say “My Haq” it means “My wages”, “My Treasure”, “My value”, “My worth”, My very own Precious Possession”.
Every created form claims its own “Haq”, and it remains the rightful possession of every such created form. Every such life form owes its existence to it; it is its life within life; the form within its form; its consciousness within its consciousness; the very core of its being. Such then is this precious Treasure in the smallest of the small, or the biggest of the big. It is infinite in its extent; it is the vital Essence of its being, possessed and treasured by everyone, by everything. That is why we say that such Treasure is Infinite, is Omnipresent. We often cry out to Him who gave this Haq to every conceivable thing, “Oh God”, “Oh my God” “Oh my Andavanai “, and “My Haq”, “My Lord”. “My Kadavalai”. “My Rahman”, “My Rabb”. Everyone calls it, every life owns it as its most precious possession; they all call it their very own, and it is owned and possessed and cherished by that life form, whether it be that which crawls, or the birds which fly, or the smallest insect, or man, or the sun, and the moon, the jinns or the angels, or the ethereal beings. He belongs to all of these, and these all have the right to own and possess that Haq.
Such then is the Haq, the only Treasure, the One Treasure. It is absolutely natural, the ultimate common factor in all, owned and possessed as of right by every conceivable thing or form, the Ultimate Principle, and in this sense, the reality which is the Ultimate, - THE HAQ, THE TRUTH MOST ABSOLUTE”.
In the timeless aeons of aeons before the beginning, in that unfathomable past called A’dthi ki mum Ana’ dthi, that Haq was Power which existed alone, singular and Uncreated. Such is “Haq”. So that the term “Haq” refers to that Infinite, Eternal. Everlasting Treasure that exists by itself, Alone, without sound or syllable, but completely fulfilled with sound within Itself. This was in the Ana’dthi Ka’lam, the timeless aeons before the Beginning.
But in the following period of A’athi, the Treasure which had remained in such a state in the Ana’dthi period, whilst being conscious and conversing with itself, it developed a very small anu, a small core, a small central heart, - a Qualb, a very small nucleus of conscience within consciousness. This very small nucleus, or its very Heart, had two components, one, which we may call as Aq (Aql) or Nambikai (Belief of and in itself); the other component, we call Haq, which was Allah. These both, Aq and Haq, had an intimate bond or connection. That is to say, within that Haq, a belief or Nambikai, or Aq, began to develop. Thus there was Belief, and within that Belief, Allah’s Completeness, the Perfection began to develop. (Allah oodaya nerappam oondavittu). Thus in our part, we want to realise and to know the Haq, for which we need the Aq or Aql. That is to say, we need wisdom, the wisdom of belief; whilst in this position we also need Ilm, (that learning or that knowledge to realise or to “see” the Haq). Thus, to realise and to know our own Haq, we need Aql, we need Ilm, and we need Arivu, - that is, that wisdom of faith and belief together with that knowledge and learning as to how to realise our own Haq.
Thus the term “Haq” means that Treausre of Absolute Truth, (Oonmai ana Porul). That is Absolute Power. That is a Power which shines forth from every conceivable thing and form. It is a Power which dwells in everything. It is a Power which can be discerned as manifested from within everything. It is a Power that is realisable, knowable, analysable and verifiable by everyone. And such Power is owned and possessed by everyone.
This incomparable Power, when it was Alone, Uncreated in the past aeons, in silence, and yet unmanifest, was the Rabb. Such was the Rabb, our Creator, Who emerged from that Power.
From that which is described by the word “Rabb”, that Unmanifest Total Power, came a sound (Shatham). That is to say from that which was Haq, there proceeded that which was the Rabb. And from within that Rabb, came the Beginning (Tho’atum, movement). That was “Rabb”, the Tho’ atum (Beginning). So when the sound manifestation came from within Him, within the Rabb, there was also a contemporaneous manifestation of a speck (anu) of Light (a small nucleus of light). We call that Light the “Noor”, or the “Noor Mohammad “, (the Muhammad of Light is Sufi parlance). THAT WAS THE HAQEEQAT YA, THE HAQ, THE NOOR MUHAMMAD YA, THE HAQEEQAT MUHAMMAD YA.
To put it in another way, the Form (vadivu) of that Noor or Light, is termed (or conceptualised) as “Muhammad” (in sufi parlance). That form (Vadivu) and that Light (Olivu), is termed “Muhammad “; “Muhammad “is thus seen, which is sheer Radiant beauty (alahu). Therefore, we in this latter age, use the term “Muhammad” to mean the sheer Radiant Beauty of that divine and eternal Life Form. The term “Noor” thus means sheer Light, which comes out, as we have shown, from out of “Haq”, which was that Unmanifest, Uncreated Power. And It proceeded from the core nucleus of His Qualb.
Therefore, at the moment it emerged from His Qualb, that Light emerged (in Sufi parlance) as “Haqeeqat Muhammad “. That is, the ‘Muhammad ‘which had remained as the Mystery, and as a Secret, now came out as ‘ Haqeeqath Muhammad’ , as Olivu or sheer Light. Thus ‘Muhammad ‘in this sense, was the Light which emerged from that Power, the Haq. And the secret of that Haq, is the Qualb, the sthalam or abode or House of Allah. Therefore, when that Light which had remained as Mystery, as a secret, hidden and Unmanifest, emerged as Haqeeqat Muhammad, ot the Muhammad which emerged from mystery, from secret, - the Muhammadiya.
Thus Haq means HE, Allah Himself:;’ Haqeeqat’ means that which emerged from Him. ‘Muhammad’ in this context means the “Noor” or Light. And the name for that ‘Noor’ or Light is ‘Ya’. And we praise Allah as ‘Ya Allah’, “the Light that is Thee Allah”. And we praise the Light of Muhammad, as ‘Ya Muhammad’. Hence, we say, ‘Ya Allah’, ‘Ya Muhammad’.
The Noor and Allah are One as arising from that Haq. Thus Haq is Allah - Muhammad (the Light as seen and attained by Awliyas, Quthbs, anbiyas, Moomins, as Sufis of the highest order). This is Haqeeqat Muhammad, - Haq – Allah. These two Effulgences emerged from THAT (Effulgence). And when that Light emerged from thence, it was seen as Haqeeqat Insan, or ‘Haqeeqat Insaniya’, to that which preceeded from that Light, that Power, that Haq, - or that which emerged from the Mystery, the Secret, the Noor, - the Haq – Allah.
That is to say – that the ‘Haqeeqat Insani Ya’ emerged, proceeded forth out from Him, from the Noor.
And then the ‘Quthubiyat’, the manifest ‘Insan’, ‘Man’. ‘Man’ proceeded out, became manifest. In this circumstance, the Light came from that Effulgent Beauty. Such was the Light Form of Man, that Effulgent Light called ‘Insaniya’, which emerged and became manifest. That is Haqeeqat Insan. That is the Light called ‘Insaniya’.
We see then (the evolution) that from the AQ came the HAQ, and from the HAQ came the RABB, and from the RABB came the NOOR, from the NOOR came the Muhammadiya or the Light called the Noor Muhammad, and that which emerged from the Muhammad Ya, the Noor Muhammad, was the Light of ‘ INSANIYA’ or ‘ HAQEEQAT INSANIYA’. In short, that was Allah’s Light (Olivu), as ‘Insaniya’ which came from ‘Muhammad Ya’.
But then, from ‘Insaniya’, emerged ‘Shaitaniya’ (Satanism) and ‘ Haiwaniya’ (animalism). From these base qualities and natures (konam) inherent in ‘ Insaniya’, the qualities of Satanism and animalism manifested themselves. And that which was expelled as ‘ Shaitaniya’ as was inherent in ‘ Insaniya’, was satan, (the conceptualised form of Satanism, and allegorically the expulsion of satan from the garden of Eden).
This is then the meaning of Allah – Muhammad (esoterically and sufistically). IT IS THIS WHICH MAN SEES WITHIN HIM-SELF. That is, the Perfect man, who has mastered the knowledge (ilm) of Being, sees mirrored his Being, as Enlightment, Mihraj the Reality of the light of being, within himself. That is, he sees within himself, this entire timeless formless panoramic history of his own priceless, beauteous, endless Light. He has the innate capacity, the ability and the power (of which he is utterly unaware of in his present state), to perceive the entire panorama of the history of his own light form, so meticulously, so autonomously encoded in that, his very own Light Form. This is Haqeeqat, the imperative and essential understanding of one’s own Haq.
Thus, at the dawn of the period of Awwal, Haq begins to give rise to ‘ Insaniya’ (the archtype of the Life form within man, as Insan conceived in Light).
So we have at Ana’adhi, the Haq; then at a’adhi, Haqeeqat Muhammad,(the Light of Olivu), or the Noor, and at Awwal, ‘ Insaniya”. Thus it was at the period of Awwal, that the creations of life forms as manifestations of the archtype – ‘ Insaniya’ took place. This was the period of creation. It was at this stage that Haq looked upon itself and saw that every conceivable light form yet unmanifest, possessed Haq, owned as of right by every such; (meaning without Haq, there was no life). At this stage and state, Haq was Him, Alone, as He continued to be ever after.
Then the Quthubiyat, - Haq and Ahamed, that is to say, Haq and Haqeeqat Muhammadi Ya and Haqeeqat Quthubi Ya, - these three together manifested and emerged from the same position or placement in Insaniya. So, what emerged out from man, the Insan, was the Muhammadi Ya and the Quthubiya was also placed within man. These three were positioned in one point, in one place; the One was Haq, another was Light, and the other was the Ruh, the Soul. These were the three resplendences, which communicated, conversed, intermingled and reciprocated with each other. This was the Secret Mystery – the Sirrul A’alam, the Universe of Mystery within the Qualb. It was in this place of Mystery which is the Qualb, where these three communicated and reciprocated and conversed with each other. And this ‘sound’ of speech was heard. He heard the ‘speech’ in His Qualb, which was His Place of Mystery. These’ sounds’ were the ‘Sounds’ of God. And these which were forcefully flung out from this central position of the Noor and the Quthubiyat, were the Ruhs, - the Souls, - myriads upon myriads of them. These were the lives of things yet unborn, yet unmanifest.
It was in this way that we say that these rays of Light were ‘Lives’ which came from the Noor and the Quthubiyat when interacting with each other.
Such were the beginnings of Creation when these rays were flung out from this central emplacement, and where they fell, arose the elements, - matter (earth), energy, (fire), gas (air), liquid (water) and space (ether), and the myriad upon myriads of life forms, which each of these life forms gave rise to distinctly in their own composition. These were like the skies, the stars, the sun, the moon, the planets, the universes, the forms of reptiles, insects, like scorpions and fishes of every size and hue, crabs, horses, donkeys, cattle and all types of animals from the minutest to the largest, and so forth. These rays were scattered far and wide in the infinitude of space, in the infinitude matter, energy, gas and liquid, in the infinitude of timelessness. And these rays were flung out from the Point of Effulgent Light, (in this everlasting eternal sequence).
Hence the term, Awwal – Duniya – Akhir, - the immeasurable span from the Beginning, through the Present world, going on to the unfathomable Hereafter. That is the sequence of the Ruh’s (Soul’s) ordinary destiny, which began in Awwal, continues in the now of the Duniya, into the Infinity of the Akhir. For example, every star created was like a particle (or atom – anu), and the stars were like particles upon particles (anu) coming from Awwal, then through Duniya, and into Akhir, each bearing the imprint of a code or same pattern from the smallest of the small to the biggest of the big. These constituted the myriads of stars of life which outflowed in Awwal, the Ruhs which rained down on the earth (bhoomi) and elsewhere, as well as the creations of Allah in Aruwa, the unseen world of life, (the non-physical plane of existence), such as the Nabis and prophets and the Olis yet unmanifest. And at whichever place and time these radiant rays , these particles (anu) of Light as Ruhs fell, each manifested itself as life evolving on that particular or respective plane of existence and form. Conversely, in whatever points or positions these Ruhs or lives fell into, those points or positions appropriated and owned these Light particles of Life, as their own Life. And every such life was the most appropriate and apt for that receiving form, each accepting this bounty according to its needs and its capacity.
It was at this stage in the formative and creative process, that Allahu Tha’ala Nayan closed His ‘Gaze’ of Perception, to contemplate upon the sound manifestation emanating from everywhere. These sounds which were reverberations and vibrations were everywhere round Him, and He was aware of them all. These sound reverberations, these sonorous vibrations, He heard, and came to understand and to know them, within Himself, and were revealed to Him by His Haq. He heard these resonances, every one of them, - by Himself, within. He perceived these, all of them.
It was then that he began to ‘speak’, - His “Haq”, “Word”.
Everything, everyone, has the right to own and possess this Only Treasure, - ‘ Haq’; that is, ‘ Haqeeqat ‘ ; that is, that which is not of the born, that which is uncreated, unseen, except by those blessed and gifted with that ‘sight’ to see that Light; that is Haqeeqat Insan; that is Haqeeqat Muhammadiya, from which emerged the Light, the Noor, which had the Power to ‘speak’, the ‘tongue’, so as to say. And from this Light emerge the Ruh, the Insaniya, the archtype of each Life, the Haqeeqat Insaniya, from which arose ‘Shaitaniyar’ (or the state of satanic conditioning of that Light of Insaniya) and the ‘Haiwaniya’ (or the state of animalistic conditioning of that Light of Insaniya). All the reveberations and ‘sounds’ were ‘heard’ by Him.
His ‘Face’ He Himself ‘saw’. That was the Countenance, (the Face) of Allah Himself which he beheld. And on His Countenance, on the ‘Face’ of Insan was impressed the symbols (of what we now know), representing Aliph, Lam, Meem. These letters converged onto the ‘Face’ on which was writ the symbol, “Allahu”. The ‘Eyes ‘were Meem. The mouth, by the ‘letter’ Hay. The ‘Face’ the Countenance, was the Surat of Allah. That ‘Face’ was reflected in the sun, the moon, the stars, and in every single conceivable thing. Such then was the Haq. This was the sight everywhere, in everything. It was at this stage that He began to ‘speak’. He spoke in all the languages, yet unmanifest, of Insan.
He had perfected His ‘Sight’ and His ‘Sound’ in the process of timeless progression and evolution. He then perfected the ‘Breath’ with the emergence of the ‘Smell’ – the winds and the air. He was listening to the sound reverberation that were emanating. But before all this could place, He had been HAQ, the Aliph, Alone, Singular, in the state of Absolute Silence (Maunam). But now, He experienced His own Sound Manifestation, His speech, - the sounds, reveberations, - the commands, to go, to see, to move, to convey by speech, to direct, to form, which are seen as the seven types of Consciousness, within His Total Awareness, as His Gaze and Sight extended themselves, infinitely, eternally.
And within this, His Haq, within the ‘ component ‘ of Himself, (Shareerath), within His Form (Vadivu), there were lives, the life forms of every conceivable thing yet unborn, unmanifest, beyond estimation and count. That is, within that Light (Olivu) called Haq, - everything, all things, all lives to be manifested, appeared. Thus, within the Haqeeqat Muhammadiya and Haqeeqat Insaniya, every conceivable thing, all lives, all things were formed.
Conversely, an Insan has the Duniya and the Shaitaniya within him. Equally, everything and Insan is within Haqeeqat Muhammadiya and Haqeeqat Insaniya.
And the Qualb called Ahmediya, embraced all these which were present within it. And what was called Sirr existed within the Qualb, is called Ahmediya. That is to say, every conceivable thing of creation in A’alum, Aruwa, Kullum Yaw um, the seen and the unseen, were kept in His Aham, His Qualb, called Ahmediya. It kept within it every speck (anu) of life ever yet to be manifest. These were all encompassed within the Light called Haq, within the ‘Sound – Light’ reveberations within that One Point of the Haq. Such then was the Haq; It had no Form, no shape, no body. It was a Point of Sheer Radiant Light (Olivu). He kept all these within that Rahumath (Grace), within that Barakath (that unfathomable bounty). It was after He kept them all in this way within Him, that He heard the sonorous reveberations coming from within Himself, pouring out, - upon which He ‘ Speaks’, He ‘ Communicates’ with each such source within. And each such separate communicant within Him, ‘speaks’ with Him. He ‘sees’ with the ‘Eyes’, and speaks with each such. He ‘hears’ the ‘sound’ of each, and He ‘speaks’. He ‘smells’ the ‘fragrance’ of each, and He ‘speaks’. He ‘tslkd’ with the ‘tongue’ to each, to ‘speak’ with each. He ‘hears’ the words of each, and ‘speaks’. He ‘takes’ with the ‘hand’, and ‘gives with the hand’.
These are His Powers. These are His Powers to conduct and to act (Seyalkhal) which are set out in the Asma ul Husna, the Ninety Nine Attributs of His Power, as are manifested in Him, so that if His Essence (Zat), His Haq is vested in each life, as the Life within within each life, then these Ninety Nine Attributes of His Power are also enshrined within the Haq within each such life. (Note:- It is very necessary to know the meaning of these Ninety Nine Names, for effective concentration and reciprocal prayer of Zikr. Adding the Final ONE, Power to the Ninety Nine, there are then one hundred Names. Every such Name was descriptive of His specific action. And these Names (Powers) originated and came from His Gaze. So that, His Power to give, to take, to do, to hear, to ‘see’ and so forth, - to act in so many ways, became manifest. Such is the Asma ul Husna, mandated as the One hundred Powers symbolised as His Names, which embrace His Actions (Seyalkals).
And these One Hundred Names or Attributes pf Power are vested in the Qualb within the Qualb, - within the qualb called Haqeeqat Muhammadiya, Haqeeqat Insaniya. That is the Point of Light (Olivu), called Noor Muhammad, that Beauteous, Rapturous, Effulgent Light called Haqeeqat Insaniya. It is the Light of Noor Mihammad and Insaniya, that He has vested the Enlightening Wisdom which will unfold, reveal and know these One Hundred Names, their significance, their deep meaning and their scope.
It is in this way, that I (Ruh) have to contemplate and motivate myself to take unto myself, to appropriate unto myself, my very own dues and my very own property, my haq, (shontham), from my own Light, in the same way. He realised Himself and in the manner He ‘spoke’ to His Light.
But what then is my Property? It is Haq, - my own profit, my reward, my possession, my due, that which belongs as of right to me who is the Ruh, the Soul; (never my ego, the “I” in me, or my physical form, or the ruhaniya which is the acceration of the Satanism, or the animalism or the illusion of wordly attachement).
So that if and when I, the pure Ruh, receive ‘my property’ (shontha), and when from it, I emerge out, then I shall see my own Light called “Muhammad”. And Perfection (Poornam), that Light, that Insan, that Haqeeqat Insan, can perceive Allah and the Rasool, the Haq, the Noor, and the Quthubiyat, - the Light mirroring the Light (Enlightenment). It is this station of (my) growth the I (my) the Ruh, the (my) Soul need the Haq.
That is to say, when we change and transform into Insan, thePerfect Man, we need Haq, (the ‘substance’ for attainment), we need Iman (Certitude of attainment), and we need Ilm (Knowledge for the attainment), we need Belief (Nambikai) in the Haq. We have to search wide and far for such Arivus (Arivukhal, Wisdom). This is the meaning of Haqeeqat Insan, for which Haq is so very essential.
Which it is within Haq that we must seek Haqeeqat, which is the knowledge with which we come to know our Qualb. (i.e., not from the books and interpretations and tomes and philsophies of ordinary men.)
That Light (Olivu) called ‘ Muhammed ‘ (in sufi terminology), is the Ruh, the Soul of Man, The Ruh (Soul) of Insan, always remains as the Ruh (Soul). And this treasured possession of Insan, remains as the Haqeeqa, the Ruh or Soul, the Muhammad, the Noor (Light). That Ilm, that knowledge, that understanding, is the light of enlightenment, and that enlightening knowledge is Light. And that Light is Allah, which is that treasure called Haq. This treasure is the ultimate common factor in man and beast and all things, all life, all creation, and it is this which He gives, bestows, takes, and directs, grows and vests. Haq then is the common factor in the Duniya and Ahkir, in the present and the Hereafter, which provides the conscious motivations, the enlivening, the conscious actions, the conscious growth, conscious sustaining, the conscious origination and demise, and most important it provides understanding and knowledge, intelligence and wisdom, the power of perception, awareness and intellect and comprehension, logical and analytical understanding and so forth, even to the blind, the deaf and the dumb, - the source of them all being the Haq.
It is this which I must mean when I say “This is my Haq”. It is this which I must mean when I say, “This is my very own possession; this is my entitlement upon my being brought forth, created. “
So my beloved, my most precious children, you must vow, you must avowedly try to understand this most priceless Treasure in this way, - your very own Treasure. For this, we need Arivu, Konam and Seyal, and the Grace of Allah.
So that in all that dark, ignorant period in which we did not realize, understand and know our very own possession, our Priceless Treasure, we shall be only amassing the dirt, the illusions, the cravings and the garbage of the Duniya, (the world). This dirt and this garbage is our Ruhaniyat, carried into the Hereafter.
“What is my Haq”, “Who am I”, “What are we”, “What is Muhammad”, “What is Ahamed”, “From where did we emerge”, “From where did the Haqeeqat Insaniya (the archtype) emerge”. “ What is it that came out of the Rabb”,” What is it that emerged from the Haq”, “ How did the Ruh in A’alum (phenomenal world) emerge from the Rabb”, “ What is that emergent Radiant Beauty of the Ruh “,” What are those Rays of the Noor”,” What is the Form (Surat) of that which is called Haqeeqat Muhammadiya”, “ What then is the Meem”, “ What is that ‘Meem” of the world unseen (Aruwa) “, “ What is that ‘ Dot’ (nokat)”, “ What is that dot in the ‘Sukoon’ ?
Thus from within that ‘Sukoon’ called Haq, He kept that Intention, (that ennathai) called Ahamed. And where did He keep that Light called Muhammadiya? And where has He kept that Effulgence called Haqeeqat Insan ? These sll I must know, I must understand as a sacred duty to my Ruh, (Soul), Allah’s Ruh, never mine. (i.e. the Soul which is of the Haq).
S, after having understood and known these all, and emergence thence, how should I converse with Allah? Know well, that every life form converses with Allah and takes its own Haq, its own priceless possession. We have to take only that Haq, which we need, - no more, no less, - the rizq, the food created and provided, the fruits, the water, the air, the earth, light, wealth, possessions and precious things, the senses, knowledge and awareness, intelligence, the extent of consciousness, - these are those which each receives and obtains. Each life asks for and receives its needs.
And when these are asked for and received, one’s sense of satisfaction and contentment (or satiation) can be made to come from one’s Saboor, (Patience), Shookooor (thankfulness, gratitude). Thawakkal (entrustment unto Allah’s care), and Al Hamdu lillah, (the consequent Praise of thankfulness unto Allah).
With these four Prime Divine Virtues, whatever that is asked for and received, can be rendered sufficient for any circumstance, or need by us, (that is, whatever little may be received, anything, whatever, we shall find it sufficient to be perfectly contented with). Whatever the wants of one’s wanting, whatever the needs of one who needs, whatever the seekings of a seeker, - there is a provision to satisfy such a one. Even if that provided is not enough, - yet, the fundamental cause is our own precious possession, - our Haq.
On the other hand, to make ourselves content with what little is received, to satisfy ourselves with bliss and contentment if enough is not given, we have to use our Arivu, our Wisdom and our Intelligence (Pahuth Arivu). If we unable to reconcile that little that was received with our own contentment and satisfaction, then the way which we have used our Certitude (Iman), is at fault.
Therefore, to converse, to speak with God (Andavan) and ask HIM for what we need, ot the favours which we seek from Him, we need the criterion of determined, strong Certitude (Iman) or our own Haq, our absolute Faith in it, our Belief of it, and our utter conviction in that Belief in our own Haq. Thus, it is the Haq which asks, and it is the Haq which receives.
Conversely, if we waste or destroy, or misuse that which was given, then it is our Certitude (Iman) whch is faulty or is wanting, or is weak, or our qualities were bad, ot is was because of our own faults and shortcomings.
Therefore, in this way, my beloved ones, take each suchcircumstance and scrutinise them to know your Rabb, your God and His Rasool; the Sirr, the Secret of God is vested in you as the Haq, - your very own Haq. AND WE EXIST IN FOUR DIMENSIONS (PAHANGAL), OF THAT PRECIOUS HAQ, WHICH IS OUR VERY OWN. One dimension is Haqeeqat Muhammadiya ; another dimension is the Qualb ; another dimension is the Qualb’s Sirr, its Secret, called Ahamediya ; and we emerge as Insan from the Qualb’s Secret, its Sirr, Ahamediya, as the fourth dimension, as Haqeeqat Insaniya. These Four then are the dimensions of your own Haq.
That is, Haqeeqat Muhammadiya is the Noor, Haqeeqat Ahamediya is the Qualb ; and Haqeeqat Insaniya which arises from the Arivu of Ahamediya, the Qualb, is that which is ourselves. In this state of our understanding, in this state of our knowledge thus, know well that it is we, ourselves, constituted the evolution from the Haq, from the Haq the Rabb, the Rabb from the Rabb, Ahamed from Ahamed, the Noor of Haqeeqat Muhammadiya; and from the Haqeeqat Muhammadiya , the Haqeeqat Insaniya. And from Insaniya, came Imaniya, - which attempts constantly to purge the Shaitaniya, the Hawaniya and the Nafsaniya (also called Nabusaniya) entrenched in the Insaniya (which is the image of the Light of Man).
Allah sees Himself within us with seven aspects of the Noor Muhammadiya. Allah uses these seven aspects of the Noor to mirror that which lay within Himself. This was the “Glass” of the Mirror. (See Sura ‘An Noor ‘, Quran). Such was the Haqeeqat Muhammadiya.
The Qualb is the ‘Mirror’. That is the “Glass” which mirrors. So I must look within myself into my Qualb which is my Mirror which reflects the Light of my Ruh. That is the “Glass”, the Mirror called the Noor Muhammadiya. Thus that Qualb, which is the Haqeeqat Ahamediya, mirrors the Haqeeqat Muhammadiya.
You see within yourself in your own mirror, - and what unutterably wonderful is that mirror called the Noor Muhammadiya. You yourself must know and behold its magnificence, its unutterable Beauty, its splendour, yourself.
If you look into your own Qualb, then that Noor, your own Light, speaks the speech, - Allah speaks. You see the Mystery, the secret enshrined within you, in your own Mirror, the Noor Muhammad, within your Perfected, concentrated Gaze. And what is that ‘speech’ of Allah? That ‘speech’ is the ‘speech’ of the Ninety Nine Sacred Names, the Ninety Nine Sacred Powers of the Asma ul Husna, - each a definition and descriptive of that Power, Allah Himself. These Ninety Nine constitute His Actions, His Qualities, His Nature, His Virtues, His Powers to do that which each of those Names portray. It is these which will emerge from within you.
It is this attainment, it is this state, this station, this era of my growth, that I must in all honesty to myself, in all truth, in all sincerity to myself, (visvasam a’ha) realise and know, - that IT IS WITHIN ME, THAT MY GOD (NAYAN) IS ; IT IS WITHIM ME THAT MY LIFE IS ; IT IS WITHIN ME, THAT MY RUH (SOUL) IS ; IT IS WITHIN ME, THAT MY ILM (GNOSSIS, is coded and writ within) IS ; IT IS WITHIN ME, THAT MY WORD (Prayer) IS ; IT IS WITHIN ME, THAT MY CONDUCT (Seyal) IS; IT IS WITHIN ME, THAT MY UNDERSTANDING IS, MY OWN REALISATION IS; IT IS WITHIN ME THAT MY OWN LIGHT (Olivu) IS; IT IS WITHIN ME THAT MY MAGNITUDE AND THE MAGNIFICENCE (Perumal) OF MY ILM (Gnossis, knowledge) IS; IT IS WITHIN ME THAT MY OWN BEAUTY (Alahu) IS; IT IS WITHIN ME THAT THE SECRET (Sirr) OF MY RABB< (My Originator)IS; IT IS WITHIN ME THAT THE GLORIOUS MAGNIFICENCE CALLED RAHUMAN (The Most Benificent) IS; the ESSENCE OF ‘ BISSMILLAH IR RAHUMAN. And my beginning, my origination was from Bissmillah ir Rahman ir Rahim, the start, (my beginning) with the Bisman, with the stamp of Rahuman, (the most Beneficient) and Rahim, (THE Most Merciful), overseen, cared for and nurtured by Him Who is Rahuman. And protected, sustained and provided for with utmost Mercy, by Him who is Rahim, who is within me.
And so Sura ‘Al Hamdu lillah’, (Him to whom all Praise is due), as the Provider of Bliss, Peace and Tranquility, ever satisfying, who is patient with me, and understanding me, who is within me.
And then Sura ‘Qul hu Allah’, - that is, every conceivable thing is eternity, infinity, is His Secret, - ‘Ahad’. Then ‘Allah us Samad’, - He it is Who is the upholder of Equality, looking after each and every life, whatever they maybe, equally, neither to the right nor to the left; it is He who enriches the poor, and it is He Who reduces in poverty, the rich, equally; And He remains both Rich and Poor; and He is always in the Right. Then, ‘Wa lam ya kullahu’ – He it is who continues His Duty of rendering all merit (Nanmai), Goodness, unto all things, unto every life.
‘Kufu wan Ahad’- that is His Mystery; that is Allah, His Haq, His Power. Each one, everyone, universally receives the goodness of such Power and His conduct, equally, without any discrimination or favour, so that each one,- every one may exist in peace, in tranquillity, in their own way.
This is the reason why it is my incumbent duty unto myself, to know, to learn, to understand and to appropriate the knowledge of this Power, - my Haq. This is why I must know myself to know my Haq. For, I cannot know Him otherwise. If therefore, man comes to understand and know this, his own state, he shall then know that he has no other cause, no other battle, no other argument, no other discussion, no other concept or belief which he need to contend with, no other colour, no other form or substance, because he represents himself, he is the Fundamental Truth within, the HAQ,- the Absolute Truth.
What you shall need for your Haq, then, is the Qualb, - which is freed of all veils, the shrouds which enshrouds it, that is, the Qualb must be freed of the Shaitaniya (the Ego attached to you); it must be freed of the Nafsaniya (the base desires and the illusions, and the attachments to the world); it must also be freed of the Haiwaniya (the bestial qualities and the animalism in you).
And that which you shall need to free these veils, these shrouds of abysmal darkness from your Qualb, is Iman, (Certitude, the certainty of Belief, that total conviction in that Belief, the determination to act and think according to that conviction, and every action and thought founded on the faith of that conviction). That Haq is so vitally necessary for you. You must need to take, to appropriate that Haq, that property that rightly belongs to you. His Qualities, His Peace, and His Tranquillity had existed all this time within you, but had remained veiled to your perception. In all that period of time in which you (your soul) had not attained this Peace, never will you salvation, never realise your fulfilment (neraivu ka ne ma tum). In all that period of time you remain in this state of non – fulfilment, you cannot nurture and protect (parsu ka ke ma tum). In all that period of time that you do not have such Peace and Tranquillity, you shall not see them in others, or provide peace and tranquillity to any other. If you pick up a stone and throw it on to a pool of water, - the water it is that gets splashed. So, if you throw a stone on to a limpid pool of water,- the pure limpid waters of the Qualb,- that Qualb is disturbed, it is hurt, its clarity is gone. So if you should enter the pool of crystal clear, pure, tranquil, limpid waters of your Qualb, then that ‘water’ will continue to remain so restrained and peaceful when you proceed into it, and remain in it. It is for this reason that those things which cause troubles and disturbances, waves and ripples, when they confront such peace and tranquillity in the Qualb, they are pacified and rendered at peace themselves. Thus the destructive and hostile forces generated by the Duniya, subside by themselves, and are calmed by that peace and tranquillity. Observe how a raging fire, an erupting inferno, dies down, the moment it is met by water.
There will be in every Qualb, Peace and Tranquillity; - these will be Allah’s Qualities, that Haq, that Treasure, ever present. There is ever present that factor called Haq, that Haq called Ilm, and if this belief in that Haq becomes the fundamental basis of our Iman, (Certitude), and if the requisite Arivu is availed of, then whatever hostile. Inimical destructive forces that shall come to destroy us, will forthwith subside and be calmed, and are put to flight. In the manner the fire subside, and ‘bends’ when it confronts water, these destructive hostile forces subside and ‘bend’ when they confront the Truth (Oonmai), in all that period of destruction (Alivu – udaya – ka lam). All those things come to destroy the world, will be met by peace, tranquillity and concillation, and be overcome by them.
Observe how the vicious serpent which surges to attack, and rushes madly spitting its venom, is subdued and repulsed when it confronts the Nagavaralli root; then it will immediately put down its hissing head down to the ground, and quietly slither away, when that root is shown to it.
In this same manner, when one’s beauteous Qualities, and pure inner nature are projected out in one’s actions, thoughts and speech, then those things and forces in the world which come to destroy one, to injure one, are subdued and calmed, and cease to overwhelm one. It is the same for those things which come to destroy the world, and cause destruction.
So my beloved precious children, if our every conduct, our every action, our every speech, our every sight, our every thought, our every utterance, our Qualb, our nature, our traits, - if we emplace these all in our own Haq, emplace these all in the Path of our own Haq, in the Qualb of that ‘Muhammad’, the Haqeeqat Muhammadiya in that Light Form (Surat vadivu) of Haqeeqat Insaniya, that beauteous Form, Allah’s Countenance, His Face, that beauteous Light Form (Surat) of that Face, (Countenance), that secret of that Beauteous Qualb, that wondrous Beauty of that Light Form,- if we should ever see it, - it is then that all Things, all other lives, all other forces which which come to destroy us, annihilate or injure us, - these will themselves subdue themselves, ‘bend’ themselves, become submissive themselves, render themselves ineffective. They themselves correct themselves. Render themselves submissive, and themselves seek peace. Their state of abject, negative submission then comes by themselves.
Allah, the Almighty, is one of immense Beneficence. (Daulat ulla wan); He Who is without Form (Surat), without wife or children, without a body, without shape or mould. Then is it not enough that we have a form, a shape and substance? And every created form and shape everywhere, - are they not His? For, surely, He then is the Haq? Whatever point in any place, there is one place for Him, - Haq. He it is who belongs to us, - a possession pre-eminently, fundamentally, of us, to us, by us. We all coo the words ‘It is mine ‘, ‘ It is my property’, ‘It is my possession….’, ‘ my God’, ‘ my Allah’, ‘my Rabb’, ‘ my Haq’ . At that point, it is everybody’s property, belonging to everybody, and that is common property. Everyone then has his common property, his very own. So He is present in everyone. Because He belongs to everyone, and everyone needs Him; He is available to any time to anyone, everyone.
So that there is no place whatever, wherever, where. He is not present. Even a tree has Him; even in a fruit which grows. He is there. So that for every conceivable thing, He is that thing’s property, its possession. And to the honey bee too, which collects the honey. He remains as its possession. Even to these He remains as Compassion, and a source of Mercy. And even to a fly which relishes and lives in faeces, He remains its possession. So to a tree, a shrub, grass, to every life, the germ, the cell, the atom, - Kulum Yawum, sahalath um, in whatever place, everywhere. He is ever present most correctly, faultlessly. Observe how when viewing the sun or the moon, and with its light you see your own face, your features, your form. When the light shines forth bright from the sun, your physical form once viewed in darkness, begins to change in your sight with every brightness. Thus in your sight, when light pours forth, the body (uruwam) changes.
In this manner, when Light comes (Enlightenment, Noor), the form (uruwam) changes That is, Allah is Perfection, the Most Perfect (Poornam ana wan); Does He that Perfection, have a Physical form? It is we who have a physical form (uruwam), a physical shape (vadivu). But He is Perfection (Poornam) within us. He has no physical form, no shape, - He is Sheer Light. So that if I make my Qualb Perfect, (Qualb e poornam aki vitta), it will be like looking by the light of the sun; it is not my physical form that will be seen by another who too has attained Perfection of the Qualb, but HIM, the Perfection, the Light of my Qualb. To anyone who has that sight, sees me then, sees only the Truth. (Oonmai), sees only Light..
On the other hand, those whose Qualb is not Perfect, see only my outward shape, my physical form.
But he who has attained the Perfection of his Qualb, - he will see man as the archtype, the Perfected Form of Man. Such is the Light Form that will be seen, the features, the outline (the border) of Insan, Perfected and Pure. Such is the Light (Olivu), the sheer light that will be seen. The Rabb, the outline (border) of the Perfect Man Insan, will be seen inside. The Perfect Light of the Noor will be seen within. Do you how the sun looks? It will be like the sun within, radian, effulgent.
Thus, in all that period that my Qualb has not attained this position of Light, in all that period of time my Qualb has not attained this Perfection, this Fulfilment, then my Qualb remains like a darkened room, merely twinkling like a star in the darkness of the night. Such a Qualb shows the extent of its attachment to earth (mun, sand, clay, the world of matter.) And this attachment to earth (mun) is the desire for earthly gold and wealth. And the symbolism of the Qualb and the moon at this state, lies in the colour of the moon which is the colour of gold. But the moon, as is this Qualb, can be seen only when the darkness of the night sets in. But when the light of the sun comes forth, the moon is overpowered by the sun’s light, and the moon cannot be seen. So, it is this attachment to earthly clay (mun) , that will be seen reflected in that darkened Qualb. We see these attachments, - Mun, (sand, clay, those things obtained from the earth), Pon, (wife, sex, children, lust, desire,), Porul, (wealth, property, gold, money, possessions) in a person; and such a person knows Mun, knows Pon, knows POrul, - and it is such knowledge of these that will guide him into the darkness, the night (of oblivion of his own Light). Such connections, such attachments, are figured and manipulated by the mind. The knowledge of such attachments and connections was learnt in the ‘darkness’ so to speak, and such knowledge is ‘darkness’ itself. And the use of that knowledge of Mun, Pon, Porul, only strengthens the attachments and the connections. The Qualb of such a one therefore appears to be beautiful, only when placed in the ‘darkness’ surrounding it. It is only in the darkness that such a one appears to be beautiful, but in the fullness of Light, when it comes, he cannot be seen. So when the Light of the Haq comes, it dispels the darkness. And like the dawn of the sun pouring forth its Radiant Light, the outline (border) of his Light Form becomes discernible, and contemporaneously, the sakthi (power of his nafs) of his physical body (odal) is rendered powerless; that is, it removes the sakthi, (the energy, the force, the power of the nafs ammara, the base desires) of the physical body, completely, effectively. In sum then, when the light of the sun, the Light of the Haq comes, it removes the sakthi of the physical body, only to reveal thereby the outline (border) of the emergent light form. When the sakthi is removed, the body is rendered powerless, freed from the pull of all the Nafs, upon which, the outline (border) of light is seen. Thus when light dawns here at this state (nelai), darkness goes out from that (previous) state.
We call this darkness, manathil potul, the natural properties of the mind (its treasures, its wealth, its nature inherent in the mind.)
When then, the outline (border), of the light form emerges, then he is Insan Kamil, the Perfect Man, the Enlightened Man, (the inherent, unique, archtype of his Light Form of that particular Insan or Man). So that, in all that period of time that he does not see the darkness beyond the border (or the outline, limit) of his own Light Form, he is Insan Kamil, the Perfect Man. That is, he remains non-conscious of the darkness outside his own Light Form. When all those base intentions and desires are erased from the mind, - he is Insan Kamil, the Perfect Man. He is then Haqeeqat Insan.
If he proceeds higher from this point, it is Muhammadiya, - Haqeeqat Muhammad. Proceeding still higher, there is the Noor, it is Haqeeqat Nooraniya. And proceeding higher still, - is Haqeeqat Allah, the Absolute Haq, his very own Haq. Such is the destined evolution of the Ruh, the Soul, within itself, from Haq to Haq.
In this way we need to evolve, to change, in the ages over long ages at this state, and at every step forward, we need to gather knowledge, Ilm, to learn and study each and every matter that need be studied, which is needed for our growth and evolution. And at every step, we need to know and gain knowledge of our Haq, our own property, our very own possession.
Consider our shape, our form (vadivu), - how many a form, how many a shape has come upon our Haq, our precious Haq? We can discern and understand this with the aid of seven factors (karanangel) within our own consciousness – our Unarvu, Unarchi, Puthi, Madthi, Arivu, Pahuth Arivu and Perr Arivu, (our seven states of Consciousness). These are the seven arivus, or state, and upon which our senses work, - the two eyes, which are like the sun and the moon, the two ears, two nostrils, one mouth, - all of which also make up seven in number.
The two eyes, which is our sun and moon, the two ears to know truth and error, the good and the bad, (nanmay, um theenmayum,) the two nostrils , for good and evil, and the mouth, the tongue, to utter truth or falsehood, are placed in the appropriate positions.
Apart from this, it is with these seven faculties, or status of consciousness, that one can understand the secrets of the Qualb within. It is with these seven faculties of consciousness that we can enter the ‘house’ called Haq, our own precious dwelling, taking in what is correct and right and rejecting what is incorrect and wrong, reasoning and rationalising. (Arivu posikka) the rejection of all what is wrong and incorrect, and taking that which is right and correct in that most sacred of places. – Our Qualb, - using our judgement, our conscience, our common sense, our reasoning faculties, our powers of concentration, our feelings and our will.
My beloved children, each one of you must satisfy yourself, realise with these seven faculties of your consciousness, and understand what is it that you call Allah, what is that “Thing’ (Vasthu) called Allah, what is the “Nature “ of this Treasure (Porul); how does it exist, where is IT, how does one comprehend it, how does one understand it, how does one define it in concrete affirmative terms, and how does one worship it in concrete affirmative terms.
You will come to know that, that Treausre does not have a form, or substance or colour; that It evolved by itself, of Itself in that immeasurable timeless aeons before An’ adhi and A’dhi; it remained by Itself, singular, Alone, Uncreated. And in all that time It remained Alone, a minute speck of Consciousness did occur, - enlarging Itself, contemplating Itself, understanding Itself, analysing Itself, meditating Itself, - whilst remaining Alone, Unsupported, Self-Subsisting, Independent, Formless, Substanceless and Singular, - in a period or age when nothing else has been created, nothing else existed, in the Timeless Nothingness that pervaded.
It is in this specific context that I must contemplate and know with Certainity, (Iman), - that Nature (Konam), called Allah, that Grace (Rahumath) called Allah, that Mercy called Allah, His Words (Sol ichi hal) of Himself, His Conduct and His Actions, His Virtues and Qualities immanent in Himself, the nature of His Trust (Thawakkal), His Three Thousand Names, which are the embodiments of His Gracious, Virtuous Qualities, His Ninety Nine Attributes of His Power, His Radiant Beauty and His Justice, His Compassionate Love, His Conscience, His Duties unto all things created; and equally then, the reciprocation by me of my duties unto Him, my God, my imperative duties unto my own Haq, (Haq oodaya kadamal); my obligations and duties to my people (makkal), submitting unto the Law (Neethi) and the will of the Sovereign (Arasun). To abide by that Law, is to abide by the will of the sovereign, which is akin to submission to the Will of Allah, and His Justice, and the Laws of Allah. Neethi means the Laws of the State.
Unto me, however, my Conscience is the Sovereign (Arasun), and it is my obligation, my duty to submit to the Law (Neethi) of my Conscience. My duty my obligation unto my own Haq, is the acquisition of Knowledge (Gnanam) of my own Haq, which is the only law relating to my Haq. There upon, my Haq becomes my ‘King’ (Rajan), my objective, and it is to that ‘King’ that I must submit.
Consider the Conscience. It is myself who determines its course ; it is myself who is the witness ; myself who is the Judge; myself who will be the Judgement ; myself who shall caryy out that judgement; so that in this course, my Arivu as my witness is important to reveal these to me ; analytically, knowledgeably, correctly ; my Arivu bears witness to my Justice. My actions then must embody these, reflect these in whatever circumstance.
My Arivu conditions and shows me how I should submit to the people’s law (makkal pani); submitting to the people is an obligation.
Next, unto every other life, I shall be a slave (adumai) rendering every duty, every obligation expected of me by that life, for the comfort, happiness, upliftment of that life, wherever, whoever it may be.
Then, submission to God (Deivam), submission to the Will of God, the Laws of God, is like submission to the sovereign of the land, which is submission to Justice.
The law (Neethi) to me is a witness, - my own justice, - meaning that it is myself who shall correct my faults, correct my mistakes and my wrongs in justice and in truth, so that the Qualb is corrected, and then ‘embraced’ into my being (theerthi aneythei kol).
Then there is the submission to the rules of society, (shatti pani) and submission to International law, (Olaha pani) which is also submission to the laws of the people (makkal pani), that is, the obligations which arise from the bonds of human brotherhood (sahodara).
Therefore, is such human qualities, natures and virtues are absent in me, if in all that long period of time this state is lacking or is not present in me, then, this is the period when there was no Arivu; Arivu was lacking. This is a period, an era likened to An’adhi ka’alam, when I was not aware of that Power and the potentialities of the Haq within me. You know how Allah was in that period of An’adhi ; He was within Himself. It was aeons upon aeons in utter darkness when there was nothing to understand or to know; so He knew nothing in the state of “Beingness “.
Likewise, one, although born as Insan or Man, is in the darkness, in ignorance, unaware, unknowing, without the light of knowledge of his own Haq. Therefore, it is only at that point of time in the long history of the Ruh which he is carrying, his own Ruh, - when man comes to know his own Haq, realises it, glorifies it, that he becomes Insaniyat, the Human absolute, or Haqeeqat Insan, or shall we say, Insan becomes Kamil or Perfect, - of Insan Kamil, the Perfect Man. So Insan’s period of darkness (irrul ka’ alam) is that period when he had not this knowledge, and even if he had such knowledge, he had not applied that knowledge to himself (sheyaza ka’alam). As in the An’adhi period of Allah, man remains in the darkness of ignorance of himself, his mind running everywhere outside him, but never concentrating on the Haq, his most precious property, within himself.
And because he remains in such darkness, unfailingly, without this awareness, without this knowledge, he cannot perform his obligations to another, or to other lives, or respond to other lives as a human, know about another, know about other lives.
Thus must I understand, know and learn of my own Haq, and apply myself to that learning and apply that learning to myself.
So my beloved children, you who are as precious as the light of mine eyes, think deeply, understand and ponder carefully, EVERY WORD I SPEAK, EVERY SPEECH AND THING I LAY BEFORE YOU. EVERYTHIN I UTTER, - and when you meditate upon, understand and apply my words, you should try to attain that Inner Peace, and that inner Tranquillity, which your Ruh yearns for and needs (Salamat Yaqeen). You then must act in the Form of Mercy Incarnate (karunai vadivu), as Oneness incarnate (Othumai vadivu). This is because, this is the Principle, the Rationale (Karanam) of the Insan (Man), of Insaniyat (the substance of the Light Human), the Light of Haqeeqat Insan.
In order that you may perceive this Principle of your being, the Almighty has embellished your Form with two ‘Meena”, your very eyes, the most magnificent miracle of your perception, distinctly and uniquely your very own, - the two eyes which are your sun and moon, your light of day and your light of night, - the meem, which is called Muhammad.
Then the mouth, like the letter ‘Hay’. Consider how these eyes and mouth and so on, are drawn on your countenance. Consider also that it is myself who needs to ponder and understand these. Allah and Muhammad are expressed within, - the Face, the Countenance of Allah is manifest. It means the power of seeing, the power of hearing, the power of smelling, the power of uttering, - whilst myself remaining as the very Expression of His every ‘Word’, His very Command. Everything is revealed through these mediums. Such then is His Power innate in myself. In addition to these four, there are seven below the Countenance, - that is, the four above and the seven below. Using your Puthi, think of these four and seven principles (Karanam).
So that if you ponder very deeply into each one of these several aspects spoken of, you will come to know that it is Allah who is speaking; when you speak with your tongue,- it is with His Power with which the tongue speaks. But if you rely on the power of satan, which is the outpouring of your egoism, the utterance of lies, falsehoods, deceit and malicious slander. This is when the tongue speaks the language of the Iblees, the evil one, such as sin of Nafs ammara and its satiation. Then, it is Iblees who speaks, the satan incarnate that speaks.
But the tongue of Insan, the Human, the tongue of the Haq, the tongue of the Iman (Certitude), - when such a tongue speaks, then it is the Rabb, the tongue of the Glorious Insan; it is the tongue of Light (Olivu), the speech from sheer Light (Olivu), Allah’s speech.
So in this way, whichever of these tongues which we choose to use, whichever the sightings of our eyes which we choose, - it is our choice which works; these all are of our very own choice, our own choosing, which works.
So that he who has Allah’s tongue, (of speech), Allah’s Eyes (of sight),Allah’s Ears (of hearing), Allah’s Breath (of smelling), then such a one is Noor Muhammadiya ; he is Haqeeqat Noor Muhammadiya, he becomes radiant, effulgent (prahasam avi); it is the ‘Lam’ sheer Light (olivu); he is Light, nothing but brilliant Light, The Ruh and that Light become one; the Ruh then is Enlightened, Enflamed with sheer Light.
Several ages ago, some, certain Sufis, at different times, say a thousand, two thousand, three thousand years ago, were aware of and quite certain of these Truths, which were spoken of and taught by them. But after them and the ages in which they lived, such clarifications (villakam) and, application of such knowledge was rare, if not it seldom occurred. This type of basic or fundamental knowledge of the Ruh or Soul never came thereafter. And people never gave thought to such matters, and they never considered their plight and their Soul.
But then, we remain human, as Insan, Man. It is myself then, who must exist as Insaniyat, the Human Prinicple, in this life, which is a necessary condition to remain as Haqeeqat Insan, the illumined Soul. For this, we need to deeply think and reflect, so that we must know well the reason, the law, we must think, meditate and determine the course and the principle, (karanam) for our existence for Allah, so that we shall be able to appropriate and take unto ourselves, our Haq, which is our own immutable Treasure. And when we appropriate our Haq, our Treasure, then for us and those of our children after us,our kith and kin, and those co – born with us, - to these all and more, we can share in principle (karanam aha) the bounty of our Haq. Then to these all, we can gfive our care and concern, comfort and compassion, provision and succour in so many ways within the bounds of our Mercy incarnate as Haqeeqat Insan. Such is the Power of the Haq, a blessing unto all others also. This property (shothu) of ours called Haq, can be given to all; Haq is from Allah, and is of Allah.
Therefore, we need Haq; we need that Iman; that Arivu. We need those sublime Qualities of Allah; we can derive these only from Allah, so emplace them all in Allah. Thus we dedicate ourselves, entrust ourselves in complete total entrustment to Allah (Thawakkal Al Allah). We need Saboor, (Patience), shookoor, (Gratitude), Thawakkal, (Entrustment), and Al Hamdu (giving Praise).
This must be our final analysis, so that we and our brethren can know the purpose and the correct mode of existence (Valkai koodiya morai).
My beloved children, know then that this is the relationship (thodorvu) the intimacy and the bond between God (Andavan) and ourselves, - that is Haq is within Khalq. That Haq which you have learnt, is within Khalq; Khalq is found within Haq. Haq and Khalq (life) remain in one plane, in one dimension. Where Haq is, Khalq is positioned, and where Khalq is, Haq is positoned. If Haq is in Khalq, it is then that these is Khalq. Conversely, if there is Khalq, then it is there that there is Haq. If there is no Haq, then there is no Khalq. And if there is no Khalq, then there is no Haq. These are two separate states, in two distinct entities.
So that, if I shall surrender unto Him wholly and completely, and if I shall emplace myself in that place where He is, then, and only then is Khalq (life) is in Haq, fused and merged as one ; there is only one, and distinctly as one.
But if I do not place myself in that position, then Haq remains as Haq, and Khalq remains as Khalq ; that is, man remains as amn, and Allah remains as Allah, - there is no merger of the two, and they are separate and distinct.
So, if at the place of Haq, man the Insan is extinguished , if his death (mowth) before death occurs, that is, if the death of his Duniya (world) in him occurs, if his extinction occurs in the Haq , - then, that is the point when the Haq and the Khalq become one,- and they cease to be separate and distinct. So that if man does not proceed to that position, to that place, if he does not absorb unto Him, if he does not die (mowth) at that place, if there is no extinction of his shaitaniyat (the satanic aggregate) in him, if there is no extinction of his Haiwaniyath (the animalistic aggregates) in him ,if there is no extinction of his Nafsaniyat (Nabusaniyat, the illusion and the worldly attachments) in him, - then Haq continues its distinct identity as Haq, and Khalq (life within) continues its separate and distinct identity as Khalq. So Haq remains Haq and Khalq remains Khalq at one and the same place and time, unmerged now or later.
As between God and Insan (Man) there is a distinct role of each, a specific affinity (oru thananaththilai, odukkam eerikkirasu), for merging. He is within Insan and Insan is within Him. And at that point of merging, there is no Insan as Allah, and there is no Allah as Insan; there is only ONE, Allah Himself, none but He Alone. Thus “Insan” ceases, is extinguished, is consumed and is absorbed. Only Allah remains.
Thus in all that period when Insan (Man) is unaware of the inevitability of the merging, he has no awareness of Allah, - so we say that there is no Allah in him, meaning he has no consciousness of his own Haq. On the otherhand, if he has the consciousness and wisdom of his own state and merges with his own Haq, then he ceases, he is nothing, he is extinct, and only Allah remains. There is no Insan or man then.
This must be distinctly understood, - the two states, Haq and Khalq. What is most significant from this understanding is the concept, - Insan is within Allah, and Allah is within Insan; they remain unmerged, until and unless the happening of a specific event. That event is the ‘death’, the extinction of Insan, the state of Insan, in Allah.
If a Principle (karanam) does not merge with, or fuse with, or is not in complete agreement with another principle (odunga vitta), if the sweetness of a fruit does not merge with that fruit, if the honey in it remains untouched by the flesh of that fruit, the sweetness remains unknown; if light (olivu) does not fill the eyes like the rays of the sun, then the light of the eyes, the sighting, will not occur. Thus in this way there will only be a boundary line, a border, which separates the two principles.
Such being the case, if therefore it is myself who as Insan shall proceed to that position and is merged (odingi), then the rewards, the bounties which that will bring, can be obtained. For instance, if the colours do not merge with the flower, then it is not natural, and they remain known and apart, and the colours do not come to the flower, and if the flower does not bloom, its fragrance and its honey does not come out.
Likewise, wherever we wander to gather whichever Knowledge or Ilm, for whatever Qualb we possess, and we then proceed to merge at the point we are required to merge,- then like flowering and blooming of that flower, - Allah’s honey called His Rahmath (Grace), His Fragrance, and the colour of His Light become evident, and are manifest. The honey, the fragrance, the colour, like those of a blooming flower, becomes a natural and inevitable result in the Qualb, which has matured and bloomed into Perfection. And when this degree of Perfection occurs, then the fragrance of Allah’s Ilm is manifest in the Qualb; the fragrance of every uttered sentence (group of words) is different; each word is a ray of light to enlighten ; each word has the power to enlighten. It is in this state of being that one is ‘In Allah” and “Allah” is within that one, or one has ‘disappeared’ in Allah.
It is this state, this finality, this fundamental achievement, that we must in absolute truth (oonmai lai) seek and attain. To this end we shall strive with all manners of prayer, worship, conduct, thought, action, behaviour, will, determination and Certitude (Iman). These are necessary to train and correct our Qualb, - to control and guide it, to condition and perfect it. All manners of things can be corrected and trained to do our bidding. We try to decorate, alter and improve our dwellings, our country, our society, our dress, our children, and so on. We can build a large nation, build a superb mansion, establish a family, a good society, construct a palace, build a large army.
But let me tell you that it is the building of this house, this mansion of your own Qualb, which will be your greatest, most glorious, most magnificent achievement, which will be everlasting and eternal. And in that period of time, now or ever after that you have not corrected and built your own house of your Qualb, then whatever other matter or thing, or anything else you build or achieve or do, is of no use, is of no consequence to your Ruh. Never ever can you be free from the bonds of attachment of all manners. On the other hand, if you correct and build this, your magnificent abode, - then everything else will be clear, - your pathway will be clearly known to you; you will know the appropriate direction, and the stations on your path. Thus if your inner path is transformed and clearly fixed, everything else becomes clear, becomes easy; you can discern which way you are going and place your own signs and markings (ko du) on the way.
When Moses (Peace be upon him) used to preach, he had a sign or marking written on a stick which was with him. When he threw it on the ground, it became a snake. So when he put the stick down, the snake caught everyone’s attention. When there was no water around he touched the ground with his stick and there was water. All the big mountains were very small matters to him. Like this, every problem or difficulty was made insignificant or small. So that if one comes to or attains this state (Nelai) everything becomes easy. So when Moses came upon a large mountain he merely drew a line to cross it.
So that, that Ilm, that Haq, that Haqeeqat, that Haqeeqat Muhammadiya, that Haqeeqar Ahamediya, that Haqeeqat Muhammad, that Haqeeqat Insaniya, - these constitute the Universe of the Soul, - as the Ruh A ‘alam being the Universe of Light (Olivu), His Noor, His Light called Muhammed, centered in the Qualb.
This is how the Qualb shall be corrected, conditioned and transformed to conform to His Light (Olivu) and His Noor, which shall be the Primal, imperative concern of my existence, (Valkai) and nothing else in my life, whatsoever, shall over ride, minimise or affect that primal concern of mine.
We hoever must first stop the speed of this, our mind, - how suddenly and at what great speed does it travel, and how far does it take us, like the speeding train, the flying aeroplane, the hovering helicopter, the speeding bus, - yes, all these and more are all within us, within the power of the illusory mind. You know how things run, fuelled by gas or petrol or by other kinds of energy. Our thoughts are like so many kinds of planes, ships, buses and vehicles of every description within us, which transports us everywhere, except to our Qualb. So our thoughts incessantly wander, aimlessly at times, far and wide, fuelling our desires, our cravings and our ego and the imagination often runs riot. Thus if we shall master the controlling of our mind, keeping it in check by our vigilance and if we condition it this way, - then our primal quest becomes so very easy.
I convey this to you with all my love, my children, so that you will know the urgency with which you must act. This Palace, your very own abode, your Qualb, must be built, corrected and transformed. But the evils and the venom in the likeness of snakes and beasts and insects, armies and warring factions, satans and spirits, enemies and hostile opponents, murderers and sinners, dogs and cats, tigers and lions, the very hell, - yes, how many of such like are there, entrenched in your Qualb, all of which have to be cleared away, plucked and cast away by you alone. It is this, my beloved children, which you will have to do. Each one of you must strive and work hard and long to this end .It is you alone who shall have to clear your Qualb of every such taint. They will all have to be cleared out, purged.
My beloved children, do give heed to what I say to you, because it is only you, - none but you and no other, - who can understand what is in your Qualb and what must be taken out and cast away. Your destiny in the Now or the Hereafter, in the hell or in the heaven which is of your choosing, can be determined only by you, because it is you alone who have the power to clean out your own Qualb, none else but you. If therefore, you correct and condition your Qualb, whatever the difficulties, whatever the circumstances, whatever the problems that you encounter in life, you will be ‘king’ or ‘queen’ there, or anywhere, - supreme here, supreme there, bliss here or bliss there (Chelvam), the wise here, the wise there (arivu ali), the merciful here, the merciful there and contentment and peace here, contentment and peace there , as Perfect and Pure Beings here as well as there, - as the Fulfilled, as the Completed, as the Attained, as the Ultimate Perfection. This is the formula, the cardinal principle of the law for your Realisation, - your Ultimate Reality, your Haq, your Perfection.
It is this particular Knowledge (kalvi) that I must identify and embrace for the destiny of my Soul, - that distinct mode, that distinct Arivu, the distinct arts and actions, thoughts and will, the distinctive objective, the steps and the distinct disciplines, the distinct use of my conscious faculties,- that particular perception, cognition, sense, intellect, wisdom, analytical wisdom (see Volume !, Wisdom of the Divine), - for the several types of conduct that may be occasioned ; these and more I must understand and know, and then apply steadfastly such understanding and knowledge.
Each one of you must strive, so that on each day, a new vista of knowledge will dawn as an awakening in you, so that you become the magnificent possessor of the benefits of that knowledge and all the bounties of your strivings (Pakiathali). Thus you become the possessor of all bounty, (daulat ulla warkhal um), as possessors of Bliss and happiness (chelvath ulla warkhal um), as the possessors of Grace (Rahumath ulla arkhal um) – in this world and in the next. This I must think of and understand.
Allahu Tha’alu Nayan, the Almighty God, the One who is Omnipresent, the Eternal Power, Who is the Omniscient, the Beneficent, the Most Merciful, the Rabbi l Alameen, the Power which is Uncreated, Unseen, that Unseen Power in every life, Who remains Indestructible, Unutterably beyond description, ever beyond all knowledge, imagination of belief, Infinite and Eternal, - such is He Whose Grace (Rahumath), I must obtain.
Let us even now, think if this even a little, try to understand and comprehend this even a little, and instil into our Qualb this discipline and knowledge, and so correct and transform our Qualb. It is then that shall gather, and even gather unto ourselves, Allah’s Grace, (Rahumath). It is only then that we can acquire our Form of Perfection (Paripuranam ana Surar). We can then acquire that Bounteous State of “Wantlessness”, “Imperfectionless” (Korowu atta Chelvam), in this life and in the next, (Immaylum Marumaylum), whether here or there, in the Duniya and in the Ahkiram, in this world and in the next. We can then be with the Glory of our attainment, our Completeness, and our Perfection. So each one of you my children, focus your thoughts and your thinking on these aspects of knowledge.
Whilst here, we shall have to establish the correctness of our existence (valkai), establish correctly our ‘house’ within, identify and embrace our Haq, our own property, because that which is the Haq, belongs to us, our very own, and Allah it is Who remains as that Haq, our very own. And that Grace called Allah, remains together with us in our life.
In our existence then, we must identify and know, firstly Allah, secondly Arivu, (or Wisdom of Allah), thirdly, the Ruh (or Soul), - and these we must know with Certainty, a Certainty which is final and unwavering. These three, we must realise and treat them as our Threefold Bounty (Moonbarakathana Chelvam), our Glorious Heritage, as part of us.
If you understand the significance of this, you will have in your existence (valkai), victory and victory ever more. You can conquer and triumph over anything in this world and in the next.
Hence you must search for, and perfect the mode (morai) to realise your own Haq and your Khalq, - the Khalq and the Aq, immanent within you. Do contemplate, think and meditate, each one of you mychildren, so that such knowlwdge and wisdowm dawns forth within you. A’ameen, A’ameen, A’ameen, Ya Rabbil Alameen.
Rahmath of Grace is apportioned according to each one’s seeking. It does not come unsought. You must not believe that you shall receive rewards here in this world for what good you do here. Never expect to receive ‘wages’for the good you do in this world. Do all what you have to do in this Duniya, and leave without expecting any reward. Do any service of good to another, but do not expect to receive anything in return. But if you expect something from one in return, you will receive not merit or good, but the bad and evil, - you will get only the bad which that one has, - it is the evil which will be returned. That is, for your good, - you will receive bad. For you can receive back only what that other is capable of giving back, or what he has. And when what he has comes to you, you become like him, taking upon yourself all his trials and tribulations.
So, what you do unto men, never expect to receive or receive any reward in return. Do just what you have to do, whether by way of charity or duty or by way of love or kindness or compassion, - yes, do anything and proceed along; but do not turn back to look for any reward. And if you do, you won’t get back what you gave, and receive only what the other has. Never then expect anything back. Do it, do what you do and go. For what you have to do so is your own duty and you do not have to be paid for your humanitarian duty.
Then, what you deserve, shall come to you from your Father. All that is due to you is with your Father who gives you what and when He will, unasked and not craved for. But do not expect this in this Duniya (this world). It will never come from this Duniya and if you expect your reward from this Duniya, you will receive not merit but only the dregs and the demerits. Do assist the snake but if you expect a reward from it, it has only its venom to reward you with in return. Do assist the lion but if you ask a reward from it, you become its food. So each thing is like this.
Therefore, do whatever you can to help others and try to escape away from this. So if you ask for gratitude, you receive only troubles and difficulties. So seek the help and assistance of God; do not seek the help and assistance from the Duniya.
It is Haq then that you shall take. Other than this, you shall not seek any other thing, nothing else. It is only then that His Immaculate Goodness will come as His Blessing.
So then, you who are the precious light of my eyes, do correct your own house, your very own abode, which is in the Now and the Hereafter, and keep it in the most correct place. Know well that you cannot mend another’s such house. Perchance your neighbour might look at your own ‘house’ and then correct his own ‘house’; he, his family, his children will benefit, if our children too have received light.
So if we display our own light (welich am), others too will try to follow suit. On the other hand, whilst keeping our house in darkness and attempting to light up other houses, that would be the work of a fool (madayan). So if you attempt to do this, you will be called a wise person but the very next day you will be called a fool (madayan). So that my beloved children, we have to make very considerable and deep correctional changes to our own lives, before we can speak about correction to another’s life. We must recognise and take our Haq and our Soul, and take full control and responsibility ourselves. We must grow that determination and our will to take our Haq which belongs to us. You must ever strive to take full control and possession of your Haq, - your own bounden property and keep it inside. Everyone of you my children, must give thought to this. For our striving, we need Allah’s assistance, His Grace, His Mercy, His very Treasure, His Love, His Succour, His Beneficence, His Every Quality, His Ilm, - and may this Dulat of the Almighty be with you evermore, in the Now and in the Hereafter, A’meen, Ya Rabbil A‘lameen.