The Supreme Light

SFH: The spectrum of consciousness.

One end of that spectrum is the Ruh itself, or the Supreme Consciousness, or the Divine Consciousness,
or God Consciousness – call it what you like. That is the same as the Ruh before it’s been encumbered.
The other extreme is the first shadow that rises with the baby – the beginning of the identification and
separation. You and I and he and she are within that spectrum. We cannot deny the fact that I have a
bone and I may have pain, but all that is totally dependent on the original extreme of pure
consciousness. The more the so-called ‘I’ – and this thing ‘I’ is my self – the more the lower ‘I’ of me, the
survival ‘I’, the conditioned ‘I’, the personal ‘I’, refers to the higher ‘I’, the more I am in balance. That’s
all it is. There is nothing more than that .

Pure consciousness is the essence of life and personal consciousness is what gives individuality and
specific qualities to a creation.
The soul is the connecting point between personal-conditioned-changing consciousness and the eternal-
supreme-divine consciousness.
Soul consciousness is like a spark from god’s cosmic light: it produces personal consciousness, which
evolves to the ultimate realization of the one source behind all realities and creations.

Hakim Sanai -The Walled Garden of Truth

We tried reasoning our way to Him: it did not work;

but the moment we gave up, no obstacle remained.
He introduced himself to us out of kindness: how else could we have known him?
Reason took us as far as the door; but it was his presence that let us in.
But how will you ever know him, as long as you are unable to know yourself?
Once one is one, no more, no less: error begins with duality; unity knows no error.

The road your self must journey on lies in polishing the heart.
It is not by rebellion and discord that the heart's mirror is polished free of the rust of hypocrisy and
unbelief: your mirror is polished by your certitude - by the unalloyed purity of your faith.

The path consists in neither words nor deeds: only desolation can come from these, and never any
lasting edifice. Sweetness and life are the words of the human who threads this path in silence;
when he speaks it is not from ignorance, and when he is silent it is not from sloth.

My friend, everything existing exists through him; your own existence is a mere pretense.
No more nonsense! Lose yourself, and the hell of your heart becomes a heaven.
Lose yourself, and anything can be accomplished.
The Supreme Spirit is the reality of human spirit, the manifestation of the divine Essence, and the locus
of all of the divine names. Since there is no intermediary between it and the Command of God "Be!" it is
the most proximate creation to the divine Essence.

Furthermore, its reality is the reality of the Spirit of God since God refers to it as belonging to His spirit,
"And when I have fashioned him and breathed into him of My spirit..."

It should be noted that the Supreme Spirit is neither identical with the Essence nor a part of it, as
elucidated in the verse by the use of the word "of," in "... of My Spirit." This is because the reality of the
Essence transcends all existence and nothing can be likened to it. Furthermore, it cannot be a part of it
since, as explained earlier, the spirit is not subject to quantity, measure and division.

It is, therefore, the first entification in existence emanating from the divine Essence, possessing all the
perfections of the Essence in the form of the names and attributes. In the terminology of the gnostics, it
is the first manifestation of all realities on the plane of the Unity, also referred to as the First Intellect,
the Muhammadan Reality, or the Muhammadan Light, and the Pen.

These terms refer to the reality of the spirit in the macrocosm, where it exists without the body before
its descent into the phenomenal world. In the microcosm, however, the spirit has an earthly dimension
and needs it to acquire spiritual perfections that are specific to the phenomenal world, namely,
knowledge of the particulars, and to experience actions that the body carries out in the visible world,

as Rumi says: The spirit cannot function without the body, and the body without the spirit is withered
and cold. Your body is manifest and your spirit hidden: These two put all the business of the world in
order. God made the body the locus of manifestation for the spirit.

Although various terms are used to describe the inner landscape of the human being, it should not
be imagined that the various manifestations of the Supreme Spirit are discrete entities like physical
organs. Rather, it is a single immaterial reality that can be described from various perspectives, in
accordance with the descending degrees of manifestation in the microcosm.

As for its being called the secret, it is because none perceive its lights except the possessors of
hearts and those firm in knowledge. It is called the hidden because of the hiddenness of its reality
from the gnostics and others. It is called the spirit because of its lordship over the body, being the
source of material life and the wellspring of effusion in the powers of the soul. It is called the heart
because of its fluctuating from the side which faces the Lord, receiving illumination thereby, and the
side which faces the animal self, so that it emanates what it has received from its source, according
to its capacity.

It is called the word because of its appearing in the breath of the All-Merciful, in the same way that
a word appears in the breath of the human being. It is called the inner heart (Fu'ad) due to its being
affected from its source. It is called the breast because it faces the body and is the source of its
light, managing it.
It is called the intellect because of its discerning its essence and engenderer, and for its limitation and
specific particularization, and its specifying and registering that which it perceives, and determining the
objects of its cognition. It is called the self because of its attachment to the body and its governance of
it. It is called the "vegetal self," in reference to the appearance of vegetal activity by its custodians on
the vegetal plane and called the "animal self" in reference to animal actions appearing on the animal
plane.

The drama of creation takes place from Not-Being (Unmanifest) to Being (Manifest), from ‘desire’ to ‘be
known’. The Divine conceives of the possibilities contained within Itself, and then brings them forth. It is
in a sense, the Mystery as it steps out of the primordial darkness into Light. Since the Divine is infinite,
knowledge of self (absolute/transcendent and relative/immanent) is a part of its Infiniteness. Being
Infinite and Absolute, containing the totality of possibilities, It must include the possibility of negating
self unity(essence) and bringing the relative into being (diverse names/qualities). Therefore the world
exists because God is infinite.

From the photon’s viewpoint or from its frame of reference there is nothing out there, there is no
space, no universe, no distance and no time. This is because the photon is in an unmanifest
condition. However if you look at it from the observers point view, from its frame of reference, we
see a vast and huge universe.

In this frame of reference the photons manifest themselves, and we think that the photons are
zooming around at the speed of light. How does the photon manifest itself? The photon manifests
itself when the observer wants to see an object, which maybe close or far away. The distance is
immaterial. So who knows the distance? Definitely not the photons.

What is interesting is that distance traveled by the photon is added by the observer’s mind; the
imaginal faculty of consciousness – Khayyal.