Islamic spirituality: Adhkār al-Tarbiyah in Tijjāniyah Tradition: A Quest for Mystical Journey

to the Metaphysics

ABSTRACT

The focus of this paper is the concept of Interiority in Islamic spiritual journey to Metaphysics
through analyzing ‘Adhkār al-Tarbiya’ ritual; it is the initiation of Murids’ (the followers) into
journey to the highest order of divinity, being the goal of Murids. However, the details of the
al-Tarbiya rituals is the same for everyone, the experience reported varied from individual to
another. The bottom line is that, they share same common moderate sense of existence,
believing that it is the way to unlock the secret of universal divine unity.

The paper applied qualitative research methodology and sub-case study design. The paper
explored at first-hand level and presented the case of Tijjāniyah followers that experienced
Adhkār al-Tarbiya and its influence on their life. The study made attempt to answer the
philosophical question of human psycho-spirituality through exploring Adhkār al-Tarbiya of
Tijjāniyah tradition. The study concluded that spiritual journey from Tijjāniyah tradition does a
serious impact in producing a balanced individual with connection to the metaphysical world in
his life perfectly.

Keywords: Adhkār, Divine, Impact of Dhikr, Spiritual Journey, Sufi and Tijjāniyah

0.1 INTRODUCTION

The purpose of any religion is to connect the material world with the divine. The means of that
connection varies from a religion to another. Moreover, these communications fulfill the
satisfaction of natural feeling of need the holy power out there by human being. This notion is
almost everywhere in any religion with some modifications and interpretations. Initially, things
are not so different to the Islamic tradition. However, holy prophet disappears in this life long
time ago, but his teachings and Islamic spiritualties were still taking place especially in mystical
domain. The mystical aspect of Islamic religion represents the main stream of Islam. According
to Sufi movements, historically, there are three hundreds and thirteen 313 Mystic schools
(Ṭuruq al-Ṣūfiyah) which has been recorded by Imam Al-Tabarani 1 the holy prophet gave
forecast on the existence of these paths (Ṭuruq) from his descendants along the Islamic history
of spirituality. In the same vein a study recorded that “the author of Mawsu`at al-Sufiya
statistically found the existence of three hundred Tariqah and he listed them included the
none existence”2 A few of these schools remained sustained to this day, while most of them
perished along the line and others merged with some others. In contemporary, according to
Mustafā `Aṭif, “about eighty Ṭuruq (Mystic schools) exist in our time, most of which are found

1A famous scholar of Hadith and Islamic tradition born so so and died so and so date.
2Ra’fat Salahuddin. Sufiyat al-`Iraq. ‫صوفية العراق‬. Basrah: Said al-Fawa'id. (N.D) Retrieved 03 07, 2018,
from http://www.saaid.net/feraq/sufyah/105.htm
nvbin Egypt.”3 Tijjāniyah School is one of the remaining turuq in the world. Moreover,
Tijjāniyah is one of the most significant Ṣufi orders in contemporaries, its fast growing school
among the Turuq ever in West Africa and Europe. Agreeing to this study “Tijjāniyah order as a
Ṣufī mystic and spiritual order, harness a great number of followership the world over, in
general and particularly in Nigeria. The followers of Tijjāniyah Order claim the followership of
about three hundred and fifty million (350,000,000) all over the world.” 4

Traditionally, these Schools of Ṭariqah were named after their founders’ names such as
shādhaliyah for Imam Shadhalī, Qādiriyah for Imam Abdul Qādir al-Jaīlānī and also, Rifā`iyah
for Imam Rifā`ī as well as Tijjāniyah for Sheikh Ahmad al-Tijjānī (the case of our research).
Scholars believed that “Tijjāniyah distinguished by the claim made by its founder Ahmad al-
Tijani of being the ‘Seal’ (khatim) of sainthood (wilaya)” 5 Sheikh Tijjani and other Ṭuruq
founders have initially started up Adhkār rituals as their own personal observance and initiated
people into it who later became their followers. It is believed that Tijjāniyah is the last Ṭarīqha
among them. Indeed Tijjāniyah is understood to be the last and some scholars describe it as
Ṭarīqah al-Muhammadiyah named after the last prophet. Significantly, “Tijjāniyah is the largest
and the most populace Sufi Tariqas in the Islamic world” 6 according to the following study
“Tijjāniyah is one of the fastest growing Muslim denomination across Europe and North
America (United States and Canada). In the Black Africa nations, Tijjāniyah seems to be the
Islamic branch that is catering for the subconscious spiritual yearning for which reason is
sweeping over the populations”7

By and large, Adhkār al-Tarbiyah is one of the Tijjāniyah activities shared with other Ṭuruq. In
addition these activities were found in other Ṭuruq in their own way differently. Conversely, in
Islamic tradition there are two types of this psycho-spiritual activities, first one is under the
guide Sheikh which is normal and natural and the other one is self-reliant, this type is
exceptional. Therefore, some individuals that have the feelings for need to this kind of Adhkār
and run through without being initiated by a sheikh; a master that can guide them; are those
run the self-reliant one. Consequently, Imam al-Ghazālī the famous Islamic mystic has the
privileged for being the scholar with this trial of enrolling into this experience without
supervision of any Sheikh.

This paper discusses Adhkār al-Tarbiyah in Tijjāniyah tradition through analysing the dimension
of psychotherapy in Islamic spirituality. However, the paper establishes some other
background information and historical context to support the case under study.

3`Aṭif, Muṣṭafā,. "Min Turāth al-Azhar al-Ṭuruq al-Ṣūfiyah Fi Mujtama` al-Maṣrī." (Cairo, al-Azhar
Magazine, June, 2016) Article no: 5891.
4Muhammad Kabir Yusuf. A conversation with the History of Tijjaniyya in Nigeria. (Kaduna: UnPublished,
March 14, 2013) 3
5Andrea Brigaglia. "Sufi Revival and Islamic Literacy: Tijani Writings in Twentieth-century Nigeria."
Annual Review for Islam in Africa (center for contemporary Islam) I, no. 12 (2014): 102-111
6Zachary Wright. On The Path Of The Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya.
Edited by Ibrahim Dimson. Vol. I. I vols. (Atlanta: African American Islamic Institute, 2005)
7(Yusuf 2013)
 1. THE CONCEPT OF INTERIORITY IN ISLAMIC TRADITION

There are three types of interiority appeared in Islamic tradition: the first appearance of
Interiority was at first generation of Quranic commentators in the Islamic revealed knowledge.
Commentators divide the Islamic texts into two categories. The concept empowered by Sufism
which is according to them is proclaiming in Dhāhir external and Baṭin internal meaning of the
religious text. Also it was called Tafsīr al-Ishārī interpretation by Indication.

Second concept of interiority in Islamdom appeared at the hand of a movement named

Bāṭniyah Interiorists,8 this movement found around third century 276 AH during Abbasid
dynasty precisely at hand of their leader Maymun al-Qaddahī according to this group of people
the interiority is literally: means a disciple is believe to hide whatever he believed. 9It has to be
for him alone and his group members, it’s just secret society that exist in the Muslim
community, unlike the previous concept. Additionally, they don’t share their views with other
Muslims. Furthermore, they internally believe that any religious texts had two meaning of
internal and external and the most important thing is the internal one. This group is more into
politics than spiritualties in Islamdom.

Third Dimension of interiority is the Sufism concept of Human being in the presence of God
and the connection between the two worlds. Sufism believe the existence of internal
attraction of anything in this life which it does not has to deal with texts or any other specific
tangible thing. According to Sufism, internal existence of almost anything is the secret of that
existence of its external included worshiping and other religious activities. Realistically,
whatever appeared externally it has internal dimension which at some points are the reality
and the more important than the outlook external or al-Ẓāhir.

2. CONCEPT OF ADHKĀR

Adhkār is the plural of Dhikr which literally means: remembrance of Allah, glorification and
praising. “Rehearsing specific phrases of praising and glorifying God with tongue and with
heart and both, three steps”10 Dhikr in Islamic tradition has several meaning include recitation
of the Holy book. But, coining the two words of Adhkār and al-Tarbiyah together gave it special
meaning. In this context, this is an exercise that some engage in seeking closeness to Allah. It
is the highest level of Dhikr with additional conditions of that simple glorification. Therefore,
it’s Dhikr with tongue and feeling the presence of God and it’s the way of feeding the human
soul.

However, this purification of heart is meant to prepare Murīd to start his spiritual journey to
God. This has been described as the way of getting spiritual satisfaction. Although, being
satisfied spiritually is not easy and is not achievable, to Sufis, being committed on this path of
getting satisfaction is the satisfaction itself. According to Holy Quran:

8Known as al-Bāṭiniyah, the movement came from ancient Persian doctrine. Imam al-Ghazali a famous
Islamic scholar write two books in condemning them
9See: Muhammad Tahir al-Baghdadi. al-Farq Bayn al-Firaq. 9th . Edited by Muḥyiddin Abdl al-Hamid.
Vol. I. I vols.(Beirut: Maktabat al-`Aṣriyah, 1995)
10`Alī Jum`ah. Al-Bayān limā Yashghal al-Adh'hān. 2nd . Edited by `Alī Juma`ah. Vol. I. I vols. (Cairo: Dār
al-Muqaṭṭam Li al-Nashr wa al-Tawzī`, 2005) P.244
 ‫َو ْاذ ُك ِر ا ْس َم َربِّكَ َوتَبَتَّلْ ِإلَ ْي ِه تَ ْبتِياًل‬

And remember the name of your Lord and devote yourself to Him with [complete] devotion.
Quran:9:37

Sufism understood it as Muslims were urged to disengage anything, just focus on Allah alone
spiritually. In the same manner, another verse described the journey in the following:

‫ك ْال ُمنتَهَ ٰى‬

َ ِّ‫َوَأ َّن ِإلَ ٰى َرب‬

And that to your Lord is the finality. Quran 53:42

Verily, your lord is the final destination. This only understood by purification of mind with
these Adhkār rituals, in order to arrive at the station of awareness to the reality of human self
and further to Self-responding and to the divine signals in the human and the universe.

It’s also a way of unlocking the secrets of the divine creatures in the world. The more human’s
heart cleans the more come he came close to the lord. In other words, the more you come
close to Divine the more you become clean spiritually. This cleanness has manifestations in
human moralism and ethics and his general kindness to the whole creatures for its sake and
for the sake of creator.

3. THE HISTORICAL CONTEXT OF ADHKĀR AL-TARBIYAH

This type of Adhkār can be traced from the first generation of prophet’s companions. Holy
prophet offered Adhkār confidentially to Imam `Alī R.A for instance to say Lāilāha illa allah and
the same things to Sayyidna Abubakar with “Allah” and from them they distributed this rituals
to their followers later and also Abū Hurairah. Traditionally, it’s not been given that unique
Dhikr until they have been asked for it and is only permissible to exclusive people.

By and large, the first organized way of Adhkār al-Tarbiyah was under Islamic mystic schools
for the sake of human’s heart purification with some conditions in order to clean the mindset
and arrive at the station of awareness to the reality of human self and further to be responsive
to the divine’s signals in the creatures of Allah. Furthermore, these will qualify the practitioner
to arrive to the state of unlocking the secrets of unity in the universe. It’s believed that the
more you become clean spiritually the more you come close to your real self as well as to the
Divine.

However, when it comes to Adhkār exercise particularly, Murīd is likely to have the feeling of
presence to Allah SWT. Therefore, it was described as one of the greatest means to start
spiritual journey to Allah and that is hence the final goal of Murīd in Islamic mystic tradition.
According to al-Ghazali, “it became clear to me that their most distinctive characteristic is
something that can be attained, not by study, but rather by fruitional experience and the state
of ecstasy and the exchange of qualities.” 11 In the same vein, it can only be felt in the internal
language of mind and connect by undergoing these Adhkār rituals. When Murīd get connection
to the divine he will unlock the secrets in the divine. Sufism classified it as unusual source of

11Abu Ḥamid Muhammad Al-Ghazālī. Al-Munqidh min Al-Dalal. First Ed. Edited by S.J Richard J.
Mccarthy. Translated by S.J Richard J. Mccarthy. Vol. I. I vols. (Beirut, Beirut: American University of
Beirut Press, 1980) P.18
knowledge which is Godly light precisely discovered by al-Ghazālī. Scholars develop it later as
theory of Godly light. It’s in the heartly felt by the believer and the light can perceive some
knowledge with it directly from divine. Historically, it was Abu Hamid Muhammad al-Ghazāli in
Islamic tradition that marked as being the first scholar to intellectualize this Adhkār and the
impact of this spiritual journey to human life.

Although, in al-Ghazālī’s case he had no supervisor or Sheikh that gave him these rituals of
Adhkār; it’s only the urge of desperation from his mind that develops the internal demand to
seek that path (Ṭariq al-Qawm) and have connection to the divine and he had serious internal
crises. According to him “I spent six month from the month of Rajab 488 AH. In the station of
spiritual crises and sceptical in my mind looking for a solution, I quit all my academic activities
and teachings”12

Considerably, he went into ongoing Adhkār with Khalwah essential Isolation as part of the
process. By the way, this type of Adhkār is different from what was found in Tijjaniyah in case
of this paper. The reason behind his experience to enrol the exercise that way is in another
research problem.

The second type way of conducting this Adhkār exercise is where Murīd had to come and
express the demand of Adhkār to authorised Sheikh the Master. The will continuously attend
to him and give him exact number of rituals (adhkār) and time to rehearsal.

Eventually, this was found for instance at the hand of Imam al-Shādhalī, in Shādhaliyah, and at
the hand of Sayyid Abdul Qādir al-Jīlānī for Qādiriyah and other authorized sheikhs of Ṭuruq
schools. It’s ideally, not part of our studies to illustrate the way it has been schedule and
conduct it in these Ṭuruq.

4. ADHKĀR AL-TARBIYAH IN TIJJĀNIYAH TRADITION

The organizer of the movement Sheikh Ahmad Tijjānī has experience being accepting some
Ṭuruq signing inn a list some of his experiencing some Ṭuruq in the following words “From Sidi
Ahmad al-Yemeni, Shaykh Tijani took the Qadariyya Sufi order, and from Abu Abdullah Sidi
Muhammad al-Tizani he took the Nāṣiriyya order. He also took the order of Abu Abbas Ahmad
al-Habib al-Sijilmasy”13 this experience explores his demand for the answer of the spiritual
deep feelings of the path to God. Sheikh was practicing those Ṭuruq and reciting the rituals of
the order given to him. The internal feeling of that demand did not decrease. Ironically, the
situation is always in increasingly getting high. He is always trying to get a guide that can even
assure him that he is on a right path for his spiritual journey to God.

Beyond the accepting Ṭuruq, Sheikh had experience of accepting Adhkār al-Tarbiyah from
other masters in some orders such as Sheikh Mahmud al-Kurdī, Sheikh Muhammad al-karim al-
Sammānī and other Sheikhs. Unfortunately, he did not get chance to complete the task of
Adhkār and get Wuṣūl 14 at the hand of those sheikhs. According to al-Harazimi, he even starts
the Adhkār under the authorization of Sheikh Sammanī on date here also no result he traveled
before he finishes. A study singled out that “sheikh said: it was from so many scholars or
masters they were my chain of connection and source of my Adhkār, unfortunately, I could not

12Ibid
13(Wright, On the Path of the Prophet 2005)
14final abode that prepare the Murid for his spiritual journey
get what I need at their hands. Rather, my only one and single chain is the Holy prophet in his
hand I got the wuṣūl and final station of spiritual connection to the divine. There is no any
privilege for any sheikh upon me.” 15 previously, he even thought that he was unsuccessful
about it. Until, when he came back to abu samgūn/Shallālah a village in Desert; he suddenly
saw the holy prophet in reality Yaqdhah a vision as put by Andrea 16 later on holy prophet asked
him to withdraw all what is in his hands of the previous Adhkār from the above mentioned
masters. According to Jawāhir al-Ma`anī , holy prophet told him that I am your master and you
will get all what you need from me not from the other sheikhs before it’s the very reason of
your trials. He gave him Tarīqah and gave him adhkār of Tarbiyah simultaneously. Later on,
Holy prophet appeared to him another time and he urged him to give his companions/ Murids,
then, he started calling people to his own path. Then his followers started doing al-Tarbiyah
under his supervision.

Sooner or later, People after embracing Ṭarīqah they often have internal feeling of need to
enrol in Tarbiayh and they used to travel from one place to another for the purpose of Adhzār
al-Tarbiyah. It depends on how the feelings come to the enrolee.

Afterward, Murids or the enrolees continue to get into the experience at the hand of founder
himself, further he also “handed over the authorization of Tarbiyah to the one of his close
companion Sayyid Ahmad Sukairaj in Fes.” 17 Although, Sheikh used to distribute his
companions after giving them Ijāzah authorization and send them another city in order to
continue spreading Ṭarīqah and Adhkār.” 18 This attitude continues at the hand of his
companions, some studies describe some three Caliphs of Sheikh were the highest influential
scholars they were Sheikh Aliyu Harazimi, sheikh Ḥafidh al-Masrī Sheikh Umar al-Futy Taal and
Sheikh Ibrahim Abdullahi Inyass. These figures featured in giving in Adhkar for purification of
human mindset in this spiritual journey. However, the last one marked as the most influential
in terms of followers and who has been described as Ṣāḥib al-Fayḍha.

Sheikh’s methodology of giving Adhkar was to associate the enrolee to one of his companions
Murids. The famous authorised sheikh that handles the enrolees was Sheikh Alī Sayyidī `Aliyu
Sise, that in kaolakh the mother of Zawiyat al-Faidha. Considrably, Sheikh has a numerous
caliphs Nigeria more than anywhere. Most likely, these caliphs graduated from the hand of this
pioneer sheikh Cisse. A famous Caliph of Sheikh Ibrahim Inyass in Nigeria, Sheikh Tahir was a
product of Sheikh `Ali Sise too as far as Adhkār is concerned.

In contemporary, there are so many Tijjāniyah lodges and in each one there will be a special
provision for the enrolees of Adhkār exercise. To illustrate, in Bauchi particularly, at the Sheikh
Tahir Usman Bauchi’s Zawiyah there is a guess house purposely dedicated for Adhkār activities.
However, some enrolees used to undergo this exercise in small rural areas in order to get a
suitable environment and fewer clamours. Usually, according the said Zawiyah, people were to
be sent to Liman Katagum a small village about fifty kilo metres from Bauchi city the main
town where this Zāwiyah located. Others were sending to Gano kano state about two hundred
and fifty kilometres from Bauchi in order to perform this spiritual journey and other cities.

15Sayyidī Alī Ḥarāzimī Barādah Ibn `Arabī. Jawāhir al-Maānī Wa nulūg al-Amānī. 4th . Edited by `Abdul
laṭif `Abdul Rahman. Vol. I. II vols. (Beirut: Dar al-Kutub al-`Ilmiyah, 1976) P.54
16(Brigaglia 2014)
17Sayyid al-ḥājj Ahmad Sukayrij al-Tijjānī. Kashf al-Ḥijāb `an man Talāqā ma`a al-Sheikh min al-Aṣ'ḥāb.
al-Jeriya: (Maṭbū`āt Sālim Dār al-Tijjānī, 1987)
18Ibid
All in all, this attitude has been found in any Zāwiyah and conventionally there is a provision for
the enrolees’ accommodation as part of the institution and the supervisor who is assigned to
these activities and accommodation for the enrolees; beside Sheikh the head of the particular
Institution /Zawiyah.

5. DESCRIPTION OF CONDUCTING ADHKĀR AL-TARBIYAH

Adhkār al-Tabiyah is a spiritual journey which has divine destination, through Psychotherapy of
human mind to get resists and purify human psyche and train him to downplay or demolishes
the material world and material aspect of the universe. However, by doing that he is feeding
the spiritual aspect of himself to grow and to develop. It’s known for mysticism that material
world is always perceived in their domain as devil to human and is a thick cover that covers
and falls in between human and divinity. Conversely, there are some Adhkār rituals precisely
that Murid enrolee has to go over and some supplications for rehearsal time to time as
describe by the master. Here are some rituals and supplications as describe by the tijjani order
as follows:

1) Mu’awwalī, allahumma alaika Mu’awwalī ……

2) Lā ilāha illa Allah Huwal alwwal al-aākhiru,Adhzār al-Bāṭin

3) Fātiḥah and Sirr al-Fatiḥah

4) Sirr ṣalāt al-Fātiḥ and Salāt al-Fātiḥ, and

5) Sirr al-Ziyāra.

Murīd shall run through these Adhzār intensively especially in his first days of being engaging
into Adhkār al-Tarbiyah. Some of these Awrād shall last forever after five daily prayers
(supplication) such as Mu’awwalī and twice daily in case of Sirr al-Zaiyarah. All these adhkar
have provided with conditions and timely manners. Moreover, being enrolled in these adhkār
determines the levels of which Murīd will be examined by his supervisor in each level.
Accordingly, when he passed a level, the supervisor will then open another aspect of the
previous or increase the number of supplications in the next level until he reaches the final
level of starting his spiritual journey to the lord. By and enlarge, it’s strictly forbidden as
enrolee to ask anyone for help with the answer while examine or try to think out of your own
feelings and understanding. Therefore, his contact with people is strictly limited based on the
situational rule. In Tijjāniyah tradition, with this Awrād the supplications stand as means for
the Murīd to get connections with Metaphysical world, also he will internally access to the
right answer through his intuition internally where his soul will confirms the sound answers
when examined, without need to external validation. Consequently, these Adhkār will be the
light or reflections in the Murid’s heart as well as it will uplift him to the desirable targets
which will unlock some secrets of the divine. This stage has been described by the spiritual
masters as the starting point of the spiritual journey to the divine.

Significantly, this ritual activity assigned as a core goal of any follower Murid to arrive, it will
transform him spiritually to the point where will get connection to the holy Divine and being
out of his physical body. Al-Ghazali was asked to describe this stage. He replied on his personal
experience.

‫ فظن خيرا فال تسئل عن الخبر فكان ما كان مما لست اذكره‬+

What happens has happened from that experience that I cannot even help to explain; you
assume blamelessly but do not ask me any information about it.

Nevertheless, these exercises vary from individual to another to the extent that there are no
two individuals out of hundred millions of enrolees to have the same experience exactly, even
if they practice the same Awrād from same sheikh in the same ṭarīqah. It’s clear that these
rituals are the standard spiritual way to the divine by the affirmation of thousands of followers.

6. AFTERMATH OF ADHKAR AL-TARBIYYAH

The initial goal of adhkār is to uplift human psycho spirituality to unlock divine secrets of the
universe. Considerably, there is an internal language that is indescribable to the extent that
only Murīd feel to understand his journey to the divine. Moreover, this adhkār open the
Murīd’s mind to attain the position to have the communication with divine. However, defends
on spiritual appetite/taste Dhawq. There is a belief of oneness in everything in Tijjāniyah
tradition which will be described in everything God has manifestation on it. In addition, this
feeling will transform into the blessing and privileges to Murīd in his normal life here and
hereafter. Substantially, these spiritual feelings of closeness to the lord play a positive role in
his outlook and intuition that will be Murīd’s attitude in all aspects of his life especially
whenever perform any religious activities. His obedience to God, his presence to himself, his
awareness of divine connection, and his manners to the whole creatures of God will be
advanced due to his purification.

7. CONCLUSION

This religious psychotherapy -if done successfully- aims to uplift access human spiritual
development to unlock the secrets of united divine in the universal. Murīd after this exercise
will perceive different universal knowledge and reasons behind the existence. The main impact
of this exercise appears in murid’s attitude and behaviours to all mankind as well as any
creatures, he will perfectly respect all the creatures as manifestation of the lord on earth
regardless their reactions to his attitude, he is always waiting forward to receive a reward from
lord as the only reality and the most close to him.

In addition he will look at everything with different eyes plus feelings. Moreover, its influence
on his life is unlimited to the extent that Murīd is always connected to divine and he can see
some signs that indicate the unity of lord in any atom in the globe, this journey is vary from
Murīd to another, but, who ever done it the way it designed and followed the rules will attain
to that satisfaction that will demolish internal conflict in his life and humanity at large.

Definition of Terms
Adhkār: plural of Dhikr which is remembrance of Allah

Awrād: is plural of Wird which is a daily or frequent ritual/Rehearsal of remembrance the

name of Divine

Murīd: Follower/Supervisee

Sheikh: the Authorized supervisor

Ṭarīqah: Spiritual Path or way

Tijjāniyah: is the name of Group of followers of Sheikh Tijjani school of spirituality, referred to
the founder’s name Sheikh Ahmad Tijjānī, howevr, Tijjani is the name of his mother’s family
name tijjanah

Wuṣūl: Satisfactory station that follower can arrive where he got connection to Allah

Khalwah: Isolation purposely for Dhikr/spiritual retreat

Zawiyah: Institution where mystic activities took place

Metaphysics: Are the existence realities that spiritually more powerful than our world and it’s
the opposite of physical world in the highest of that world is God
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