The Language of the Future
Sufi Terminology
by Murshid F.A. Ali ElSenossi


(Shaffaf). The spirits are translucent but they possess subtlety and when they are manifested in the form of corporeal bodies they appear to be dense because of the density of all corporeal bodies. (The water takes on the colour of the glass).

See also: Corporeal body Dense Form Imagination Meaning Subtle
(Jasad) refers to those imaginal objects which are witnessed in the World of Imagination. This is the appearance of a corporeal body in the imaginal realm. The reality of imagination is to embody that which is not properly a body.
(Kathif). In the pairings which relate to the existent things in the cosmos, kathif stands opposite latif (subtle). During the process of descent things increase in density. The further away they are from the Source Itself, the greater their density. Objects in the material world have reached the point of maximum density. Yet, through direct spiritual experience, through unveiling, the observer becomes aware that those things which were once perceived as thick, are in reality, very subtle (latif) indeed. He perceives this most profoundly in his own physical body. while in ecstasy (wajd) or under the powerful influence of a spiritual state (hal) his body seems to disintegrate and merge into the surrounding atmosphere. His body becomes like the primordial dust.
(Sura). The outer form of an entity or thing is what conceals its inner meaning. Revelation is the outer form whose meaning is Allah's Knowledge of Himself and His creation. Tearing away the veil of form to reveal the meaning within is the work of the higher teaching. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) prayed, 'Oh, Allah, show me things as they are in their reality'.
(Khayal). Imagination indicates a reality that becomes manifest in three different places. Firstly, the Khayal is manifest within the cosmos where existence is the same as imagination. Secondly, the Khayal is manifest within the macrocosm where the isthmus between the spiritual and corporeal worlds is imaginal. Thirdly, the khayal is manifest within the microcosm where the human self is the reality between the body and the spirit. Khayal is synonymous with images. The Realm of Imagination is the isthmus between the World of the Unseen and the Visible World and it is within this khayal that man is given the clearest expression of the 'He, not He' (Huwa, la Huwa) mystery of existence. The human faculty of imagination (khayal) is purely passive with regard to the active conjectural faculty of illusion and with regard to the Spirit which may imprint upon it heralding visions.
(Ma'an). Meaning or innermost reality. The meaning of every human form, his innermost reality, is 'Allah'. This meaning only becomes outwardly manifest in the form of the Perfect Man who has assimilated all of the Divine Names and therefore reflects the Name 'Allah'. But only those who are qualified to 'see' may perceive this outward manifestation of the inner reality. Within the Realm of Imagination meanings are clothed in forms. These meanings, these essential truths, can be seen in dreams and visions.
(Latif). Subtle or delicate or fine, as opposed to dense and thick. For the knower who 'sees things as they are', the dense and solid objects are seen to be very subtle (latif). This knowledge is one of the important unveilings of the Path. Also an indication to any idication of delicate meaning that gives a hint to the understanding that is not contained by the literal expression.

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