Human life has two aspects. One is the outward aspect and the other is the inward aspect. The outward aspect is the means by which observers recognize that this is a certain person or a certain thing. The inward aspect is the picture-house of memory of what has been seen. Everything that is seen is preserved in the inward aspect in the form of images. We fully understand and experience both of these aspects. Whatever is engraved and present in our inward aspect, when it appears outwardly before our eyes, we recognize it instantly without hesitation. Now this reality becomes clear that whatever exists within also exists without, and whatever does not exist within cannot exist without. Thus, the outward is the reflection of the inward. The inward is the original, and the outward is its reflection.
The inward of a person is their very own being, a being that is called Amr-e-Rabbi (that which belongs to the command of the Lord), or Juz-la-Yatajaza (that which cannot be divided), or spirit. The truth is that within the being of every person, all the components of the entire universe and the movements of those components are engraved and present.
The being of a human consists of two parts. One part is internal and the other part is external. The internal part is the original and the external part is the shadow of that original. The internal part has the status of unity and the external part has the status of multiplicity. In the internal part, neither space nor time exists, while in the external part, both space and time exist. In the internal part, everything exists as Juz-la-Yatajaza (that which cannot be divided) and there is no enclosure of spatiality. In the external part, both spatiality and temporality are present.
We stand on one side of a building and see one angle of it. When we wish to see another angle of the same building, we walk a few steps, cover some distance, and stand at a place from where the other side of the building comes into view. In covering this distance, a small interval of time is also spent. Thus, in forming a single angle of vision, both space and time come into occurrence. This same matter can be explained more clearly in this way. When a person wishes to see the Tower of London, they must travel from Karachi to London. In doing so, they traverse thousands of miles of space and several days of time. Only then is that angle of vision formed from which the Tower of London can be seen. The purpose was only to form that angle of vision which allows the Tower of London to be seen. This is the angle of vision of the external part of a human being. Because space and time are used in this angle, multiplicity comes into existence.
If one were to work from the internal angle of vision of the self, one could remain seated in one place and imagine the Tower of London in the mind. The vision used in imagination, due to its weakness, presents only a faint and hazy outline. Yet it still creates the same angle of vision that is formed after undertaking a long journey and physically reaching the Tower of London. If the weakness of vision were removed, the hazy outline of the angle of vision could transform into a bright and clear sight, and the purpose of seeing would be fulfilled in exactly the same way as it is fulfilled after the struggle of travel and the use of many resources. The essential thing is the acquisition of the angle of vision, by whatever means possible.
It thus becomes clear that the spirit of a human being is, in itself, Juz-la-Yatajaza (that which cannot be divided). Every human being, under the principle of angle of vision, encompasses the entire universe within their own being. This universe itself also holds the status of Juz-la-Yatajaza (that which cannot be divided). The internal part of the self is unity and the external part of the self is multiplicity. Unity is that part in which there is neither space nor time, only the presence of the witness, the witnessed, and the act of witnessing. This means that the three components of perception exist together.
In the external part of the self, there exists only the reflection of this perception, which is called multiplicity. This reflection, after encompassing space and time, presents perception in a solid and concrete form.
As soon as a person moves in one direction and a small interval passes, a pressure is felt within perception, and immediately perception begins to fragment. The person begins to think, to see, to hear, to smell, and to touch. This perception, acting as the witness, is itself Juz-la-Yatajaza (that which cannot be divided). Whatever is felt in the position of the witnessed is also Juz-la-Yatajaza (that which cannot be divided). And the act of witnessing, which is the intermediary between the witness and the witnessed, is also Juz-la-Yatajaza (that which cannot be divided).
This is the essence of perception and the reality of unity and multiplicity.