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Question: I
have read that in the context of learning telepathy, once mastery in the
exercise of shamaʿ-bīnī (candle
gazing) is attained, one may proceed to the practice of kashf-e-samʿī (auditory
unveiling), through which the practitioner becomes capable of perceiving the
mental activity of others. In this particular exercise, the practitioner
attempts to attune to the multiplicity of auditory impressions dispersed across
the mental plane, eventually isolating a single perceptual thread—an
individuated voice—and refining the capacity to perceive it with sustained
clarity. In the corpus of writings you have published on the subject of
telepathy, I have yet to encounter a reference to kashf-e-samʿī. I would be
obliged if, in light of your spiritual knowledge, you would clarify whether
this practice is acknowledged within your system, or whether its omission is
deliberate for pedagogical or methodological reasons.
Answer:
The material presented thus far in the Roohani Daak column concerning
the science of telepathy has been confined to theoretical exposition; the
practical dimensions and operative methods have intentionally remained
unarticulated. In response to your query, it is necessary to elucidate certain
principles related to telepathy.
In
its conventional definition, telepathy denotes the transference of mental
content from one mind to another in the absence of any tangible or material
conduit. However, within the spiritual sciences (ʿulūm-e-rūḥānī),
the concept of telepathy is situated within a broader metaphysical framework.
According to the doctrine of spiritual ontology, all modes of cognition and
perception are manifestations of thought. All entities in existence are
interlinked through the intricate web of thought, and it is thought that serves
as the impetus for their ontological vitality.
The
deliberate transmission of thought from one locus of consciousness to another
necessitates the cultivation of mental concentration (yak-sū’ī) and inner
centration (markaziyat). Upon the attainment of cognitive centrality,
the latent faculty of ideational transference is likewise actualized within the
individual. To arrive at this state, a number of meditative disciplines and
psychospiritual exercises are employed. However, it must be emphasized that no
single curriculum or method may be prescribed universally; rather, exercises
must be adapted, modified, or expanded in accordance with the specific
cognitive and spiritual disposition of the aspirant. For this reason, practical
telepathic regimens have not been delineated within the column.
As for kashf-e-samʿī (auditory unveiling), it must be reiterated that the entirety of perceptible reality is structured upon the flow of thought. Embedded within every thought are elemental fragments of sensory perception—vision (baṣar), audition (samʿ), tactility (lams), olfaction (shāmmah)—which constitute its ontological components. An individual may encounter a particular thought through any of these perceptual avenues in a detailed or extended configuration. Therefore, it may be asserted within this framework that a thought is capable of assuming an auditory form—or, conversely, that a thought may be apprehended as sound. Consequently, if an individual has attained an advanced level of mental concentration, and desires to perceive thoughts as auditory phenomena, such a faculty may indeed be awakened and operationalized.
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
