Topics
The
brain is organized around a primary neural gateway—the main gate—which
is encircled by multiple subsidiary gates. Closure of this central gateway
precipitates the sequential shutdown of the peripheral gates, inducing a
progressive diminution of sensory modalities such as auditory, visual, and
olfactory functions. This sensory contraction advances to a pathological state,
often culminating in neuromuscular paralysis.
In
cases where an individual exhibits obstinacy—insisting that only their own
viewpoint is valid while systematically rejecting the perspectives of others—a
gradual constriction of sensory faculties often ensues. This psychoneurological
contraction can be identified through specific symptomatic expressions. The
person may experience a persistent distortion or dullness of taste, a
diminished appreciation for visual aesthetics, and a marked aversion even to
melodious or pleasant sounds, which may provoke irritation or repulsion instead
of comfort. These sensory anomalies serve as key indicators of perceptual
contraction. Furthermore, this internal constriction is frequently reflected in
somatic cues: the complexion becomes pallid, and the natural radiance typically
observed on the face diminishes significantly. Regardless of skin tone, the
absence of vibrancy or luminosity in facial appearance is a clinical marker of
the condition, denoting a deeper dysfunction in the integration of sensory and
affective processing.
Therapeutic
Protocol:
The
prescribed intervention involves reciting:
"أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ"
upon
the index finger, followed by placing the finger against the palate for a few
seconds in a manner that ensures contact with the principal neural gateway of
the brain. Should residual constriction of the senses remain, a slender
elongated instrument is to be prepared. According to a designated procedure,
fine needles are to be affixed—each accompanied by the continued recitation of:
"أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ"
The
simultaneous recitation and needle placement facilitate the dissipation of the
condition entirely, restoring the faculties to their normative state. If the
mind resolutely intends for the ailment to cease, the illness indeed subsides.
Second
Therapeutic Modality:
The
human brain comprises approximately two trillion neural cells. Surrounding each
primary cognitive gateway are five subsidiary gates, constituting an intricate
system involving twelve trillion cells. The principal gateway where wahm
(conceptual apprehension) originates and is nurtured. Concurrently, an
additional gate opens, which constitutes the sensory faculties, and the fourth
gate opens through which movement is initiated.
A
fourth gateway subsequently engages the faculty of reflective thought, the
fifth facilitates the operationalization of volition into action, and the sixth
leads to the emergence of a concrete outcome. These six gateways, though
sequentially activated, are fundamentally interlinked and represent integrated
phases of a singular cognitive mechanism. Within this schema, the gateway of wahm
serves as the primary axis of cognitive emergence. However, when this principal
gate is inhibited or closed, the subsequent gateway—associated with volitional
action—assumes primacy, thereby enabling the mind to transition rapidly from
ideation to execution without intermediary cognitive resistance. Thereafter,
the fifth gate, which regulates the cognitive process, is activated,
precipitating the initiation of action; subsequently, the sixth gate opens,
culminating in the manifestation of the resultant effect. These six gates
collectively constitute a unified gateway system, wherein the main gate
corresponds to wahm (conceptual apprehension). Upon closure of this main
gate, the secondary gate assumes the function of the main gateway, serving as
the locus where action is fostered and from which the outcome is
instantaneously derived subsequent to the cognitive process.
The Space of All Mighty(Qudrat Ki Space)
Huzoor Qalandar Baba Aulia
Science
confines its inquiry to phenomena that are tangible and empirically verifiable,
whereas spirituality is concerned exclusively with inner, experiential
realities. Nonetheless, a profound relationship exists between the two, and the
evolution of each is, in many respects, contingent upon the other. This
interdependence has, until now, remained largely unarticulated.
At
times, a writer or thinker envisions a concept century in advance. This vision
arises in their consciousness spontaneously. When they articulate it before the
world, it is often met with ridicule; some dismiss it outright as the fantasy
of a deluded mind. Yet centuries later, when a scientist materializes that very
concept, the world is struck with astonishment. Not only that, but the
originator of the idea begins to be celebrated. Why is this so? Why is the one
who conceives the original thought unable to render it into material form
himself? The capacity to generate the initial vision lies with a person
dwelling in a distant corner of the world in a bygone age. Space and time—miles
and centuries—are these actual realities, or are they merely constructs,
illusions devoid of substantive essence?
In
sleep, within the domain of dreams, a person walks, sits, eats,
works—activities indistinguishable from those performed in waking life. What,
then, is the essential difference? Even in the absence of any environmental
stimuli, why does an unrelated thought or long-forgotten individual suddenly
come to mind—despite the passage of centuries?
All
such phenomena unfold within a framework of natural laws that remain, as yet,
unexplored. This modest book, concerned with an entirely novel and unfamiliar
subject, is akin to a pebble cast into a body of water; but when its ripples
reach the shore, they may awaken contemplation in the mind of a scholar,
scientist, or thinker—and thereby initiate a deeper engagement with its
contents.
Qalandar Hassan Ukhrah
Muhammad Azeem Barkhiya
