The structure of the soul requires continuous movement. Just as in wakefulness, in sleep also a human being keeps doing something. But whatever he does, he is not aware of it. Only the state of dream is such in which he has awareness. What is needed is this, that how we may become informed of the remaining movements of sleep apart from dreams. The movements that the human self performs during sleep, if the memory in some way becomes capable of retaining them, then we can keep a regular record of them. Memory retains an impression when it becomes deep. This is an observed fact that in the state of wakefulness, that which we give attention to we are able to remember, and that which we do not give attention to we forget. In principle, when we wish to remember all the movements of sleep, then day and night we must make an arrangement to keep the gaze alert and informed at all times. This arrangement can only be achieved through staying awake. Nature is accustomed to putting the human being to sleep and awakening the self. Then the movements of the self begin. In the beginning, breaking this habit causes contraction in nature. After at least two days and two nights pass, some expansion begins to appear in nature, and the movements of the self begin. At first, with the eyes closed, the movements of the self can be observed. After continuously arranging wakefulness in the same manner for several weeks or several months, the movements of the self begin to appear even with the eyes open.
The people of Sufism call the state of closed eyes Wurūd (inner arrival, inward experience) and the state of open eyes Shuhūd (direct witnessing, conscious seeing). In Wurūd or Shuhūd, the means by which the gaze sees is the lens of Latifa Khafi (the hidden subtle faculty, inner spiritual organ of perception), and whatever is seen are impressions of Joya (the subtle inner field of perception). These impressions are the manifestations of Thabita (fixed realities, eternal meanings) whose reflection, upon entering Joya, becomes shape and form (inner images) and movement (non physical activity). As long as these manifestations remain within Thabita, they are called Ghayb al Ghayb (the unseen of the unseen, absolute hidden reality) and they are also called Divine knowledge (knowledge belonging to God). The reflection of these manifestations within the entities is called the unseen (hidden reality) or Divine commands (God’s operative laws). Then, when the reflection of these same manifestations enters within the boundary of Joya, it becomes Wurūd or Shuhūd.