The basic laws and formulae or the senses operative in the universe have been explained by citing various examples. Man or mankind and all the others species including jinn’s, angels, celestial bodies and the galaxial systems are initiated from within the Conscious. When this commencement reaches its peak due to changes and alterations that take place in the Conscious, a variety of names are allocated to it. If the commencement is declared as the birth phase then the final stage would be called the Death stage. But, when the stage of death is take into account, remaining in the limits of the conscious senses, then it is found that death is also a step of life, such a life which remains life at every step. All the four conscious in which man and the universe is passing through the various stages of life, in fact, are different altering states. In the state of Fourth Conscious we are so feeble, weak and witless that when comprehension of a thing is attempted, its limitude stupefy us i.e. the conscious is so confined that if even a very thin screen blocks the sight„ it renders the sight useless. When we enter the state of limitlessness after emerging out from the limitations, the conscious is charged with energy, which enables us to perceive what we see remaining in the state of consciousness.
It has been mentioned earlier that the various stages of life are determinants of the individual conscious, the conscious of the species, the cosmic conscious and the Ultra-cosmic conscious. The knowledge bestowed upon man by God, the Omniscient, provides this information that the whole universe is composed of these four conscious. The great spiritual scientist, His Divine Grace, Qalander Baba Auliya has termed these four conscious as Compound Nasma. Simple Nasma, Compound Noor and the Simple Noor. These four conscious in fact are that reality of the universe, which is responsible for the management of all the cosmic affairs. The reason behind this division of conscious into four categories is to enable us to comprehend the universe with a clear understanding of its constituents and the creative formulae operative at different levels.
In actuality there is only one conscious, which is circulating through every object of the universe severally. Classification of the consciousness is directly associated with the movement taking place in the conscious.
Teachings of the prophets of God pertinently introduced man with the Command and Behest of the Lord Creator. They emphasized that one should strive to understand that Being upon whose Behest the universe is brought into being, because, for the simplest of all the reasons, understanding of Command or the Behest of the Absolute Being is not possible unless an understanding of the Absolute Being is not developed. There are people who raise this objection that how is it possible to understand the Behest of the Will of the Absolute Being of the Lord Creator of the Universe? Because, according to them, understanding of the Command is not possible unless the Command itself is not transformed into man’s perception.
The great spiritual scientist Qalander Baba Auliya confirming this statement says, it is true because Edict of the Lord will never be able to cognize the Absolute Being of its Lord Creator with whom it is associated, unless, the Edict of the Lord does not attempt to cognize its own reality. For the understanding of the Edict man is required to have an intimate understanding of that original root which, in fact, is the Edict of the Lord in the form of man himself. In a nutshell man is required, first of all, to cognize the Edict of the Lord Creator of the universe which is no other thing except man himself, i.e. man himself is the Edict of the Lord Creator and when he succeeds in recognizing himself, he becomes aware of the Edict of the Lord operative in him and this awareness enables him to cognize the Absolute Being of the Lord of the universe. Unless a spiritual person does not know the Edict, he can neither have any knowledge about himself nor can he succeed in cognizing the Lord of the Worlds.
When Moses, upon seeing a light on Mont Sinai, inquired, “Who is there?”
“I am thy Lord, was the reply given to him by God: the Lord of the worlds.
The light that was sighted by Moses was the Edict of the Lord.
“Whose light was that?”
That was the Light of the Absolute Being.
From this incident the limits of the Absolute Being and the Being in the form of Edict are both determined clearly. Moses is the Edict Being and the Lord God is the Absolute Being. Moses, despite being an Edict himself, observed the Edict in the form of Light and asked, who is there? That is, Edict felt the need of recognizing the Absolute Being. Upon sighting the Light, Moses did not recognize that it was his Lord God.
Moses felt the need that the Light should be introducing itself to the Edict. This signifies four things. An Absolute Being, the cherishing Lordship of the Absolute Being. Moses being an Edict and the characteristics of Moses being a creature.
On one side is the Absolute Being and His Attributes and, on the other, is the Edict Being and his indigenous urges. The Edict is indigent of the Absolute Being but the Absolute Being is not indigent of anything. These are the very four things upon which the whole edifice of the prophetic knowledge is based.
Few people, in their own narrative style, have termed the Absolute Being as the Absolute Reality and the Absolute Edict as the universe. This is the style of the Scholars of Deity. Scholars of Deity are the people who have quest to explore and are endowed with reason and thinking, and strive to comprehend the universe after rising above the conscious level and entering into the unconscious state of mind. Prophets have their own approach, which is different from that of the Scholars of Deity_
The difference between prophets and the scholars is that the prophets strive to reach the reality in the light of Presented Knowledge; the knowledge of Revelation. And, the method of the Scholars of Deity is to first identify the manifestation and then, try to discover that innate reality upon which that manifestation is based. In this way they attempt to reach a conclusion. But, we know that in this universe, there are incalculable things, which are not displayed as manifestations. In the modern era of science many things have been explored which cannot be sighted through the physical eyes.
The Scholars of Deity tend to ignore those things for which they do not find any manifested sign Due to this attitude most of the secret facts pertaining to the structural formation remain unknown. The approach of the prophets, in this regard, is flawless. They search the Absolute Edict through the Absolute Being. Thus, their thinking manages to have access, even to those ingredients, which do not express themselves through manifestations. Prophets do not ignore the manifestations but they are not lost in the flamboyancy and exuberance of the manifestations declaring them reality, either. Manifestations and their realities are equally important for them. According to the prophetic approach, the Absolute Being Himself is the life, therefore they declare life as eternal and immortal. Thus, the universe becomes of secondary importance to them. They proclaim that first comes the life and then the universe. It is not so that the universe could be placed before the life. Universe is there because of life. Whereas, contrary to this, the scholars who assign preference to the manifestations cannot make their way to the inner most recesses of the life because they give priority to the manifested universe and then take life into their considerations
It has been resolved by the prophets of God that there exists such a light in the human thinking, through which we can observe the inner of any manifestation and can see the Unseen related with anything, which is present before our eyes. In other words, it reveals upon human mind that from where the life is originating, and where lies the final destination of life.
When beginning and the final ending is mentioned, we are encountered with an interesting situation. It is observed that every beginning, to reach its final destination, is taking the course of annihilation. This is the reason that prophets are so emphatic about the life in the hereafter. The Holy Prophet (PBUH) states it, “Die before you actually die.” It means, see the death before you die, so that you could see the real life. In other words this statement is suggesting that we should be exploring that inner life in this worldly life, which is the original root of the life, only then we would be able to grasp this fact that man, after passing through stages of annihilation after annihilation, is reaching that point which is immortal and imperishable. This is the very point, which is the Absolute Being; the final destination of the Lord’s Edict: the man.