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Question:
You have recently initiated a systemized program for the instruction of
telepathy, spiritual sciences, and other metaphysical disciplines—a venture
unparalleled not only in Pakistan but across the entirety of South Asia. It is
frequently observed that among the students of telepathy, the accounts of
spiritual experiences predominantly involve visions of pious souls, saints, and
sacred sites. The question thus arises: considering that all such entities—be
they angelic beings, benevolent spirits, devils, or malevolent souls—belong to
the domain of the unseen world (al-ʿālam
al-ghayb), why then do students' experiences predominantly involve encounters
with virtuous beings, and not with entities from the demonic or malevolent
realms? Kindly offer clarification on this matter.
Answer:
All esoteric sciences, including telepathy (the transmission of thoughts), may
be approached through two distinct modalities: one divinely inspired (raḥmānī)
and the other satanic or deceptive (istidrājī).
A fundamental principle is that if a science inherently leads to construction,
refinement, and elevation, it is considered truth (ḥaqq); whereas if it results in
destruction, chaos, and corruption, it is deemed satanic (shayṭānī).
Both truth and deception originate from differing patterns of thought (ṭarz-e-fikr). Each group—the followers
of divine guidance and the adherents of satanic forces—employs distinct
invocations (kalima ṭarīq)
to activate their respective mental orientations.
The
practitioners of the path of sorcery (istidrāj) have historically utilized
incantations such as "Dewāh Kālih Wāh," expressions predating even
the Syriac language. Following the era of Prophet Noah (P.B.U.H.), the
righteous were granted the invocation "Takhāh Takhyāh," replacing the
former phrases. Nevertheless, a faction refused to abandon the ancient formulae
and continued to use them to energize their destructive modes of consciousness.
Consequently, these rejected phrases became symbolic of the istidrājī path.
Centuries prior to Prophet Abraham (P.B.U.H.), the invocation "Allāh"
and "Ilā Allāh" was ordained as the symbol of divine truth,
superseding all prior formulae. Since then, and until the Day of Judgment, the
kalima ṭarīq
for the followers of truth remains firmly established in the glorification of
Allāh.
In
contrast, the progeny of Iblīs and the adherents of satanic forces have, to
this day, preserved "Dewah" and "Kali Wah" as their
operative creed. The distinction between these two modalities is elaborated in
the Holy Qur'an through the narrative of Prophet Moses (P.B.U.H.) and his
confrontation with Pharaoh. When Moses (P.B.U.H.) was commissioned by Allah the
Almighty to confront Pharaoh, the latter, perceiving Moses’ miracles through
the lens of his own deceptive sciences, summoned the most eminent sorcerers of
his realm to counter him. In the ensuing encounter, the sorcerers cast down
their ropes and staffs, which appeared as serpents and dragons. In response, by
Divine command, Moses (P.B.U.H.) cast his staff, which transformed into a
massive serpent that devoured all their illusory creations.
A noteworthy point is that superficially, the feats of the sorcerers and the
miracle of Moses (P.B.U.H.) may seem similar. However, when examined closely,
it becomes evident that Moses’ miracle superseded and nullified the magic of
the sorcerers.
This event serves as an explicit exposition of the essential difference between
istidrājī sciences and raḥmānī
sciences. The sorcerers pursued the favor of Pharaoh through their art, whereas
the mission of Moses (P.B.U.H.) was centered upon the service of creation and
the pursuit of the Divine pleasure. The sciences imparted to Moses (P.B.U.H.)
were instruments leading towards Divine gnosis (‘irfān).
The
instructional program presented in our telepathy curriculum is firmly rooted in
the prophetic pattern of thought and the spiritual methodologies (ṭarīq)
of the saints. Before the students are exposed to spiritual visions and states
(wāridāt
wa kayfiyyāt),
a constructive framework of thought is instilled within them. Consequently, the
experiences they encounter are reflections of this purified and constructive
mental orientation. Conversely, if the same disciplines were approached through
the framework associated with the progeny of Iblis, the outcome would
constitute deceptive and destructive knowledge rather than authentic
spirituality.
Throughout
the teachings of the Prophets—from Abraham (P.B.U.H.) to Moses (P.B.U.H.), from
Jesus (P.B.U.H.) to the Final Prophet (P.B.U.H.)—the consistent emphasis has
been on preserving humanity from the forces of deception and guiding them
towards acquaintance with the divine realm.
The raḥmānī
pattern of thought fosters construction, compassion, and enlightenment, whereas
the istidrājī
pattern engenders destruction, cruelty, and the subjugation of human dignity.
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.
