Lectures on Parapsychology


The universe created by the most exalted God is based and established upon an organized and systematical scheme. To acquire and acquaint ourselves with the knowledge of the cosmos and its structure, in spirituality, there are two methods. In the first, a spiritual master, by exercising his spiritual influence enables his disciple to become a person with practical knowledge. But there is a flaw in this method. If the attempted experience fails, goes wrong or the constructive aspect of the knowledge takes a destructive turn then he finds himself in a helpless situation and is unable to rectify the wrong. But someone who besides having practical knowledge has theoretical knowledge is not only capable of commanding control over any adverse situation but also contributes and modifies new discoveries and inventions in that particular science.


When one puts their creative abilities to use after liberating themselves from the spatio-temporal constraints, one enjoys spiritual life. On the other hand, when these creative abilities are used dependent on resources and in the constraints of time and space, one lives in material life. 


We and our universe are nothing but a conglomeration of waves. Everything in this phenomenal world be it water, tree, plant, man, stone, rock, quadruped, bird, energy, oxygen, atom or its molecule are all enveloped in a circle of light or encased in a shell of lights. When one contemplates, the shell of light is penetrated and the first thing that their sight discovers is the energy contained within that which they were observing. As a second step, when their sight attains depth, the use of the energy reveals itself before them. At deeper levels, the energy is discovered in the form of a manifestation. 


The teachings of Prophets of God (PBUT) are aimed to invite man to live in the senses of lights after releasing himself from the clutches of the material senses. The first step in this journey is to perform Muraqaba (Meditation) which helps man in acquainting himself with the path which is free from the pollution of the material senses. Through Muraqaba one can intentionally, using his own will and power, live in a state in which matter is no longer dominant. When man yields to sleep, as a first stage one feels a mild pressure on the eyes. The heaviness in the eyes turns into a state of inebriation that break the senses. In this stage the eyeballs become static and inert. The inertness of the eyeball is indicative of man’s transformation from diurnal senses into nocturnal senses.


Just as the intellect, wisdom and sagacity grow and thrive like a tree, knowledge grows into branches of various types, just as new philosophies are initiated, fresh discoveries and inventions are made, similarly, the tree of injustice and ignorance also have branches, leaves, flowers and fruits. If the basis of man’s advancement and progress is injustice and ignorance, then all his inventions bring him unhappiness instead of happiness and pleasure. He grows restless instead of becoming peaceful and instead of feeling satisfied with his achievements dissatisfaction creeps into his life.


When someone intends to learn spirituality on a regular basis according to its rules and regulations, then he requires to establish a firm belief in him that the physical body of flesh and bones is hypothetical and fictional. When the belief that this physical body is perishable and therefore a fiction, is strongly embedded in him and deep rooted in his mind, very naturally his mind starts receding from the hypothetical senses. When this retraction of mind from the hypothetical life takes place, the journey towards reality begins, because reality and fiction both cannot rally at one point. The most prominent and distinguishing feature of both, hypothetical senses and objects, is that they both undergo change, variation, deterioration and annihilation. Whereas reality remains invariant, unchanged, lasting and imperishable.


When a person intending to write an essay sits down to write, the contents and details of the essay are not present in his mind but when he sets to work and begins to write, his thoughts begin to translate into words automatically and the whole gist of the essay is transcribed on paper. This process points at 3 eventualities. One, that the essay existed somewhere. 2nd, that the form in which the essay existed took the shape of words. 3rd, the words appeared upon the paper as manifestation. The place where the essay existed in the form of an idea, in terms of parapsychology, is called as the ultra-unconscious. Where the idea took the shape of the words is called the unconscious, and the place where the words took the form of a written inscription upon the paper, is known as the conscious. In spiritual terminology, the ultra-unconscious is known as ‘Sabita’, the unconscious is knows a ‘Aayan’, and the conscious as ‘Jowiyah’.

Published by tasawuf.co

Spiritual Teachings of Hazrat Khawaja Shamsuddin Azeemi

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