Thus, everything hinges upon an individual’s epistemological status, scope of inquiry, and understanding of reality. And in turn, reality is the totality of all that exists in the universe within a person’s mind. Of all possible realities, “The Muhammadan Reality” is the most profound of all realities, because this particular reality encompasses more things than any other notion of reality which exists within the international community. Once attained, this reality enables the individual (“Insan al-Kamil”) to read minds to a certain extent. You would not be able to explain this to a university professor in Washington without getting flunked out of the class.
In turn, the individual (“Insan al-Kamil”) who has attained and has experienced “The Muhammadan Reality” becomes the master of both worlds. The key to his attainment of this reality and thus his mastership of both worlds is Faqr, or deprivation. The one who experiences Faqr – namely, the Faqir – has deprived himself of everything other than the desire or will to attain this particular reality, and as a result of Faqr, the individual (Insan al-Kamil) becomes the master of both worlds.
By virtue of Faqr, the individual (Insan al-Kamil) chooses God-given legitimacy and power over money and recognition because he knows in his heart of hearts that the former is more important. On the surface, the individual appears to be liberating the world from American and Jewish hegemony. But in reality, the individual is actually liberating Americans and Jews from their own anxieties and fears.
As mentioned before, the culmination of this reality or the attainment of this reality is marked by a phenomenon known in Islamic esoterism as Tajalli, or the manifestation of God, the divine essence, and the divine light in concrete form. Tajalli strikes the individual (“Insan al-Kamil”) usually through another individual. Moses was struck by Tajalli through a rock on Mount Sinai, and it turned a part of Mount Sinai into ashes. In the story of Layla and Majnun, Tajalli occurred for Majnun through Layla, even though Layla wasn’t considered “beautiful” by society’s standards. Layla had relatively dark skin, and had dark, frizzy hair, similar to Shakespeare’s “Dark Lady.” The primary side effects of Tajalli are intense disorientation and intoxication. Tajalli is considered to be a glimpse of the real thing. If the glimpse causes this type of disorientation and intoxication, then imagine what the real thing would do to a person.
Nevertheless, Tajalli occurred through Layla in Majnun’s case. What occurs after Tajalli is the “Divine Union,” known as “Marifat” in the Arabic and Farsi languages. “Marifat” is also known as “Gnosis,” or gnostic knowledge. This form of knowledge is known only to a select few, or the “elect” in society. And in today’s globalized, interconnected, and interdependent world, society is international in scope. Moses was known to have covered himself in a heavy cloak at all times after having attained “a glimpse of the real thing.” Once a member of “the elect” becomes such a person through experiencing “a glimpse of the real thing,” it is impossible to defile one’s mind and spirit with anything else. Thus, one is brought permanently into enrapturement, envelopment, and invisibility, until the individual (Insan al-Kamil) gets to see the real thing.
Adam A. Azim 