Tasavvuf & Tarikatler

Manifestation -tecellisidir * - Havas Okulu
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Havas Okulu
Tasavvuf & Tarikatler>Manifestation -tecellisidir *
shahkhu 04:40 03.06.20
The only Being has manifested Himself through seven different planes of existence, to accomplish His desire of being recognized:


1. Zat the unmanifested
2. Ahadiat plane of Eternal Consciousness
3. Wahdat plane of consciousness
4. Wahdaniat plane of abstract ideas


5. Arwah the spiritual plane
6. Ajsam the astral plane
7. Insan the physical plane

There are, again, seven aspects of manifestation:

1. Sitara planetary
2. Mahtab lunar
3. Aftab solar
4. Madeniat mineral kingdom
5. Nabitat vegetable kingdom
6. Haywanat animal kingdom
7. Insan human kingdom

Insan, being the ideal manifestation, recognizes God by the knowledge of his own self. Man reaches this perfection by development through five grades of evolution:

1. Nasut material plane
2. Malakut mental plane
3. Jabarut astral plane
4. Lahut spiritual plane
5. Hahut plane of consciousness

Each grade of development prepares a person for a higher one, and perfects him in five different grades of humanity:

1. Adam the ordinary man
2. Insan the wise man
3. Wali the holy man
4. Qutb the saint
5. Nabi the prophet

The five natures corresponding to these five grades are:

1. Ammara one who acts under the influence of his senses;
2. Lawwama one who repents of his follies;
3. Mutmainna one who considers before taking action;
4. Alima one who thinks, speaks and acts aright;
5. Salima one who sacrifices himself for the benefit of others.

The following is a diagram illustrating the planes of Nuzul and Uruj (evolution and involution):

zat to insan

All planes of existence consist of vibrations, from the finest to the grossest kind; the vibrations of each plane have come from a higher one, and have become grosser. Whoever knows the mystery of vibrations, he indeed knows all things. Vibrations are of five different aspects, appearing as the five elements:

1. Nur ether
2. Bad air
3. Atish fire
4. Ab water
5. Khak earth

In relation to these elements, mankind has five senses:

Basarat sense of sight the eyes
Samat sense of hearing the ears
Naghat sense of smell the nose
Lazzat sense of taste the tongue
Muss sense of touch the skin

Through these senses and different organs of the mental and physical existence the Ruh, the soul, experiences life; and when the Ruh receives the highest experience of all phases of existence by the favor of the murshid, then it will have that peace and bliss, the attainment of which is the only object of manifestation.

Interest results from ignorance and indifference results from wisdom; still it is not wise to avoid interest as long as we are in the world of illusion. It is the interest of God which has been the cause of all creation and which keeps the whole universe in harmony; nevertheless one should not be completely immersed in phenomena, but should realize oneself as being independent of interests.

The dual aspect of the only Being, in the form of love and beauty, has glorified the universe and produced harmony.

He who arrives at the state of indifference without experiencing interest in life is incomplete, and apt to be tempted by interest at any moment; but he who arrives at the state of indifference by going through interest, really attains the blessed state. Perfection is reached not through interest alone, nor through indifference alone, but through the right experience and understanding of both.

From the scientific standpoint, spirit and matter are quite different from each other, but according to the philosophical point of view they are one.

Spirit and matter are different, just as water is different from snow; yet again they are not different, for snow is nothing other than water. When spiritual vibrations become more dense they turn into matter, and when material vibrations become finer they develop into spirit.

For a Sufi at the beginning of his training the spiritual life is desirable, but after mastering it, material and spiritual lives become the same to him, and he is master of both.

Man's heart is the throne of God. The heart is not only a physical organ but is also the function of feeling, placed in the midst of the body and soul. The heart of flesh is the instrument which first receives the feeling of the soul, and transmits its effect through the whole body. There are four aspects of the heart:

1. 'Arsh the exaltation of the will
2. Kursi the seat of justice and distinction
3. Lauh the fount of inspiration
4. Qalam the source of intuition

Breath keeps body, heart, and soul connected. It consists of astral vibrations, and has much influence upon the physical and spiritual existence. The first thing a Sufi undertakes in order to harmonize the entire existence, is the purification of the heart; since there is no possibility of the heart's development without devotion, so the faithful mureed becomes a Sahib-i Dil, as the easiest and most ideal way of development.

Intellect is the knowledge obtained by experience of names and forms; wisdom is the knowledge which manifests only from the inner being; to acquire intellect one must delve into studies, but to obtain wisdom, nothing but the flow of divine mercy is needed; it is as natural as the instinct of swimming to the fish, or of flying to the bird. Intellect is the sight which enables one to see through the external world, but the light of wisdom enables one to see through the external into the internal world.

Wisdom is greater and more difficult to attain than intellect, piety, or spirituality.

Dreams and inspirations are open proofs of the higher world. The past, present, and future are frequently seen in a dream, and may also be revealed through inspiration. The righteous person sees more clearly than the unrighteous. There are five kinds of dreams:

1. Khayali in which the actions and thoughts of the day are reproduced in sleep.
2. Qalbi in which the dream is opposite to the real happening.
3. Naqshi in which the real meaning is disguised by as symbolic representation which only the wise can understand.
4. Ruhi in which the real happening is literally shown.
5. Ilhami in which divine messages are given in letters or by an angelic voice.

Dreams give, sometimes clearly, sometimes in a veiled form, warnings of coming dangers and assurance of success. The ability to be conscious of dreams and their meaning varies with the degree of development attained.

Dreams have their effect sooner or later, according to the stars under which they take place. The dream seen at midnight is realized within one year, and the dream of the latter part of night within six months; the dream of the early morning is realized soon after. At the same time the manifestation of dreams is subject to qualification according to the or bad actions of the dreamer.

Inspirations are more easily reflected upon spiritual persons than upon material ones. Inspiration is the inner light which reflects itself upon the heart of man; the purer the heart is from rust, like a clean mirror, the more clearly inspiration can be reflected in it. To receive inspirations clearly the heart should be prepared by proper training. A heart soiled with rust is never capable of receiving them. There are five kinds of inspiration:

1. Ilhami Ilm inspiration of an artist and scientist
2. Ilhami Husn inspiration of a musician and poet
3. Ilhami Ishq inspiration of a devotee
4. Ilhami Ruh inspiration of a mystic
5. Ilhami Ghaib inspiration of a prophet

Inspirations are reflected upon mankind in five ways:

1. Kushad dar Khayal in the wave of thought
2. Kushad dar Hal in emotions and feelings
3. Kushad dar Jamal in the sufferings of the heart
4. Kushad dar Jalal in the flow of wisdom
5. Kushad dar Kamal in the divine voice and vision

Some are born with an inspirational gift, and to some it appears after their development. The higher the development in spirituality, the greater the capacity for inspiration, yet the gift of inspiration is not constant; as the saying of Muhammad declares,

Inspirations are enclosed as well as disclosed at times;
they appear according to the will of Allah,
the only Knower of the unknown.

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