Exploring Consciousness Through the Qur'an: A Philosophical Inquiry

This paper delves into the concept of consciousness as explored through the Qur'an, presenting a comprehensive philosophical inquiry into Islamic perspectives on the mind, self-awareness, and the nature of human understanding. Employing a hermeneutic approach to interpret Qur'anic verses, the study highlights the unique contributions of Islamic thought to the global discourse on consciousness. By juxtaposing Qur'anic teachings with contemporary philosophical and scientific theories of consciousness, this inquiry sheds light on the interplay between divine wisdom and human intellect in understanding the essence of consciousness. The research adopts a multidisciplinary methodology, integrating insights from Islamic theology, philosophy, psychology, and cognitive science to explore the Qur'anic conceptualization of consciousness. The analysis reveals that the Qur'an offers profound insights into the nature of consciousness, emphasizing its multifaceted dimensions, including self-awareness, perception, intentionality, and the soul's journey. Furthermore, the paper discusses the implications of the Qur'anic perspective on consciousness for ethical behavior, personal identity, and the pursuit of knowledge. It argues that the Qur'an advocates for a holistic understanding of consciousness that encompasses both physical and spiritual dimensions, encouraging a harmonious balance between material and transcendental aspects of human existence. The study concludes that exploring consciousness through the Qur'an enriches the philosophical inquiry into the nature of the mind and provides valuable ethical and spiritual insights. This interdisciplinary exploration contributes to bridging the gap between religious wisdom and contemporary scientific understanding, offering a nuanced perspective on one of human existence's most profound and complex phenomena.


Introduction
The Qur'an is written in the language of metaphors and symbolism.Many scholars throughout history have attempted to understand the Qur'an and given various interpretations 2 .However, all of those interpretations have heavily relied upon rigid theological and intellectual reasoning, which has never been helpful in spiritualizing readers 3 .I believe that the Qur'an has not been understood to date and that its essential message has remained undeciphered 4 .All of the interpretations so far have been purely theological and intellectual which have not been satisfactory to the modern readers 5 .I also believe that the message of the Qur'an is straightforward and direct and has been very directly stated in the language of metaphors 6 .There are several verses in the Qur'an for example verse 4 surah Zukhraf which clearly says this Book has been revealed in Arabic so that you may contemplate about it 7 .The word Arabic means simple/plain 8 .I will try to explain what has been revealed to my heart by the Divine regarding the Holy Quran that will help you to decode or decipher the original meaning of the Abstract Letters or Huruf maqta which is the key to understanding the essential message of the Qur'an which is singularity or oneness.
Validation of Findings: Validate findings through triangulation, comparing the results of text analysis, interviews, and case studies to ensure the credibility and reliability of the research.
Reflection and Interpretation: Perform deep reflection on the findings and interpret them in the context of contemporary philosophical and psychological theories on consciousness.Discuss how the Qur'an's understanding of consciousness can dialogue with and enrich modern philosophical and psychological thought 14 .This qualitative method allows for an in-depth exploration of the concept of consciousness in the Qur'an 15 , providing new 'Abd al-'Alī Bazārgān, in his book, Hurūf Al-Maqta', quotes a saying of Imām 'Alī (mentioned by Allamah Tabataba'ī) that, "For every book, there is a synopsis and the synopsis of the Qur'an is the broken Letters." This saying of Imām 'Alī is a very precise description of the Abstract Letters.I will try to present a theory about the meaning of the Abstract Letters that is very similar to the above quotation 18 .I know exactly what Imām 'Alī's words mean.I believe that the meaning of those fourteen Abstract/Disjointed Letters has been stated in the Qur'an in the very chapters in which they appear and that they all have one very profound and spiritual meaning that can make a significant difference in the study of the Qur'an 19 .It can also be a very effective spiritual knowledge that can make a person profoundly spiritual.
In addition to understanding the Abstract Letters, there are several verses regarding the waking, dreaming, and deep sleep states, which will support the theory of the Abstract Letters.
The fourteen Abstract Letters are: These fourteen Abstract Letters appear in twenty-nine surāhs throughout the Qur'an.They always appear at the beginning of a particular sūrah and are counted as the first verse.
The alphabet of a language is the necessary basis for reading and writing.If there were no alphabet, there would neither be reading nor writing in human culture.Alphabets are the very background or substratum of speech and meaning, just like a canvas is the background of a painting 20 .The canvas that is the background/substratum is constant and changeless whilst the painting may vary.Similarly, alphabets are constant and changeless whilst the words, speech, and meaning are variable and subject to change.To demonstrate this philosophy, consider a canvas/sheet/paper like the one below.

Picture. 1
The background must be constant and changeless for the dot to be able to appear on the canvas; otherwise, the dot won't be able to appear on the canvas.So, the dot is variable and subject to change.Although this analogy is not perfect, it can help in simplifying the concept I am trying to explain as part of a very subtle and fine philosophy: the philosophy of Consciousness.
Consciousness is constant, changeless, and pervasive.The experience of Consciousness is the most beautiful and the most subtle of all spiritual experiences there is.It is impossible to explain what Consciousness is, as it is.All of the explanations I am giving here are very far from the real thing.One has to experience-and by experience, I mean seeing with open eyes, just as you see the world with your eyes in broad daylight; only then will you appreciate the subtlety of Consciousness.However, we have to use this defective language with our limited intellects to explain the unlimited and the infinite to people who have not experienced it yet and who are eager to at least understand it intellectuallywhich can help one to begin to experience this auspicious Consciousness.
Throughout the Qur'an where the Abstract Letters appear, the Arabic word "al-Kitāb" (the Book) always follows.
I believe that the Qur'an uses the word, "al Kitāb" as a metaphor for a background/substratum just as it was explained above that the canvas of a painting is a constant, changeless, and pervasive background/substratum."al-Kitāb" does not mean "the Book" as commonly believe.Because at the time when the verses of the Qur'an were revealed to the Prophet Muhammad (pbuh), the Qur'an was not in the form of a book.I strongly believe from my very intimate and personal experience of actually seeing Consciousness with my own very eyes that, Consciousness is constant, changeless, and pervasive 21 .I believe that the Qur'an uses the word, "al-Kitāb" as a metaphor for the ever-present Consciousness as the constant, changeless and pervasive substratum-just as space-time (a misnomer for Consciousness) is the constant, changeless, and pervasive background of the universe.
Consciousness is the very stuff of matter.The nature of Consciousness is White Light, the most sublime and the most auspicious light.White Light is the light of all lights and that light is you 22 .This is human nature.After realizing this White Light, one becomes eternally peaceful, and permanently and profoundly happy.
The fourteen Abstract Letters are immediately followed by the Arabic word, "al-Kitāb"-suggesting, I believe, that the meaning of the fourteen Abstract Letters is "al-Kitāb".The Qur'an, therefore, uses "al-Kitāb" as a metaphor for the meaning of the fourteen Abstract Letters.Just like a book is made of alphabetical letters and those letters are the substratum of the words, sentences, paragraphs and ultimately the whole book.Similarly, the fourteen Abstract Letters are the substratum of the Qur'an.The alphabets/letters are the truth as the constant, changeless and pervasive background, the words, commentaries and the book are like the world, the senses and the mind subject to change.
But what is the meaning of "al-Kitāb"?Its meaning can be understood from verses 12 and 30 in Sūrah Maryam (19) and verse 1 in Sūrah Kawthar (108).I believe the meaning of the fourteen Abstract Letters is "al-Kitab" used as a metaphor for the Truth/Consciousness.
"O Yahya!Firmly grasp the Book!'And We gave him wisdom in childhood." Clearly, in this verse "al-Kitāb" does not literally mean "the Book."Rather, it is used a metaphor for divine Wisdom, which is the source of the philosophy of Consciousness.Here, God is telling Yahyā (John) to firmly grasp or understand this philosophy and take it seriously by following it.The word, "wisdom (hukm) in childhood" mean that Yahyā had some very profound spiritual visions or experiences of divine Reality which enlightened him and, therefore those visions and experiences are the "perfect wisdom."In sum, he was not given a physical book and "al-Kitāb" does not mean a book in the literal sense of the word.
Sūrah Maryam (19), verse 30: (Jesus) said, "I am a servant of God, He gave me the Book and appointed me a prophet." According to the Qur'an, 'Īsā (Jesus) said this when he was still a baby in the cradle, so clearly, God did not give him a physical book.He could not have even held a physical book, known as the Gospel, in his hand at that age 23 .So again, "al-Kitab" is used as a metaphor for Heavenly Wisdom or Consciousness which is direct experience of the White Light.
Sūrah Kawthar (108), verse 1: "We gave you the River (in Paradise) called 'Abundant Goodness' (Kawthar)!" The word, "al-kawthar" means "the abundance" and it also means "spontaneous".This verse states that God granted the Prophet Muhammad (pbuh) the future reward of a special place in Paradise.But rather than interpreting it literally, as the name of a river, lake, or fountain-spring in Paradise, I interpret it as the everlasting spontaneous Consciousness.Accordingly, this verse is saying that "We gave you the infinitely "flowing water" of divine Wisdom," or Consciousness, the source of pure and abundant Wisdom 24 .This verse too uses "Al-Kawthar" as a metaphor for spontaneous Consciousness.

Rumi says:
The other intelligence is the gift of God: its fountain is in the midst of the soul.When the water of (God-given) knowledge gushes from the breast, it does not come fetid nor old nor yellow; And if its way of flow be blocked, what harm?For it gushes continually from the inner-house.The acquired intellect is like the conduits which run into a house from the streets: When their water-way is blocked, they become desperate, Seek the spring from within yourself!(Masnavī,Book 4: 1964-1968, translated by  Nicholson)   Now let us examine the first case of Abstract Letters in the Qur'an, in the beginning two verses of Sūrah Baqara (2): Sūrah Baqara (2), verse 2: "This is the Book which is beyond doubt; is guidance for the Godconscious ones!" As can be seen, the Letters, Alif-Lām-Mīm are followed by the word, "al-Kitāb."The emphasis of verse 2 is on a book that is beyond doubt.However, all books are subject to doubt, including the Qur'an-as it contains many verses that state that non-believers doubt the verses of the Qur'an and do not believe in its truth.But this verse calls it, "the book which is beyond doubt".I believe "the book that is beyond doubt" is Consciousness-because one cannot doubt Consciousness.For example, if you are awake and conscious of being awake, do you doubt that you are awake and conscious at that moment?Of course not.Only those who have witnessed Consciousness are mindful of this "Kitāb" or Consciousness.

Substrata
The following verses where the Abstract letters are stated are immediately followed by "al-Kitab", which I believe is a metaphor for the eternal, constant, changeless, pervasive, and indivisible substrata of time, space, the senses, and the mind.However, there are other verses in which the word Lawh (tablet) and Raq (parchment) have been used as metaphors for the eternal background.

Picture. 2
The sheet is a substratum to the contents or letters on it.The substratum is more durable than the contents or letters.The substratum is the cause and the contents are the effect.The substratum is changeless, constant, permanent, and pervasive.Just as the sheet is a substratum/background, the Abstract Letters or al-Kitab is the background.
The Truth/Consciousness is the constant, changeless, pervasive and indivisible background of the whole world, the senses and the mind.In Sūrah Burūj (85) verse 22, the constancy, changelessness and indivisibility/wholeness of Truth/Consciousness is described as "a preserved Tablet"-a very accurate description, since Consciousness is an eternally changeless substratum for space and time, the senses and the mind.The metaphor lawh (tablet) has been used in the Torah by Moses.When Moses came back from his 40 nights meeting with the Lord, he is said to have come down with a tablet (lawh).I believe Moses also used the metaphor tablet to describe the philosophy he brought.People should not take literally that Moses came down with a tablet made of rock or wood, or a stone slate on which the ten commandments were written.Firstly Moses was illiterate he didn't know how to write, he was stutter and could not speak properly and lastly he didn't need to write it on a sheet or tablet for himself.He gave the ten commandments in his speech and people wrote down for themselves.
In fact, when you look carefully and closely at the letters on a page, the letters are actually the page itself.The alphabets/letters are the truth/background like the sheet/tablet is the background/substratum, the world, the senses and the mind are the commentaries thereof.In other words the page manifests itself as the words and letters that it contains 25 .This is the very nature of the relationship between Consciousness and time and space.Just like the letters existing on the page, similarly, time and space exist in Consciousness.Just like the letters are nothing but the page, similarly, time and space are nothing but Consciousness.This philosophy of Consciousness is very beautifully expressed in the "Words of Witnessing" [kalāmu 'sh-shahāda]-"there is no divinity except God" [lā ilāha 'illā 'llāh].There is nothing but Allah!-meaning that everything that exists is only Allah/White Light/Consciousness! None is, only Allah/White Light/Consciousness is, which is constant, changeless, pervasive and whole.This is using the Allah/White Light as the eternal background/substrata of the world, the senses and the mind.

Picture. 3
The pot, vase and bowl are manifestations of the clay.The pot, vase and bowl are clay, but there is no pot, vase and bowl in the clay, except the clay itself.There are no pot, vase and bowl outside, beside or in addition to the clay.It is possible to say there is no pot, vase and bowl in reality.The pot, vase and bowl are illusions -shapes that appear to the eyes, but do not exist in reality.There is only and only through and through clay in reality.Similarly, the world, the sense and the mind are Consciousness/White Light.They are not outside, beside or in addition to the White Light/Consciousness.The world, the senses and the mind exist in the White Light, as the pot, vase and bowl exist in clay.The pot, vase and bowl are nothing but the clay.Likewise, the world, the senses and the mind are nothing but the White Light26 .The pot, the vase and the bowl are illusions -the wrong superimpositions upon the clay which is the only reality.Likewise, the world, the sense and the mind are illusions -the wrong superimpositions upon the White Light, which is the only reality.There are no pot, vase and bowl in the clay, but pure clay itself.Similarly, there are no world, senses and the mind in the White Light, but pure White Light itself.
I believe this verse 4 refers to the 14 Disjointed/Abstract Letters as being the metaphor for the eternal/changeless/motionless/constant/pervasive substrata/White Light.
Several other verses uses the word "hakim" which means wisdom to describe the substrata as being the source of wisdom.This source of spiritual wisdom is only the Consciousness.Similarly, surah Taha (20) verse 2 also describes this substrata as the Qur'an.The description "Qu'ran" is another metaphor/name for al-kitab which I believe is the Consciousness only.In that verse in surah Taha it says we gave you this knowledge.
Sūrah Ali-Imran (3), verse 7: "He is the One who has revealed to you O Prophet the Book, of which some verses are precise (constant) -they [those] are the fountain of the Book [wisdom]…" Sūrah Luqmān (31), verse 2: "Alif-Lām-Mīm.These are the signs of the wise Book…" Sūrah Sajda (32)verse 2: "Alif-Lām-Mīm.The revelation of the Book in which there is no doubt…" Sūrah Yūnus (10), verse 2: "Alif-Lām-Rā.These are the signs of the wise Book."Sūrah Hūd (11), verse 2: "Alif-Lām-Rā.A Book whose signs have been determined…" Sūrah Fussilāt (41), verse 3: "It is a Book whose verses are perfectly explained -a Qur'an in Arabic for people who understand."Sūrah Rād (13), verse 1: "Alif-Lam-Mim-Ra.These are the verses of the Book…" Sūrah Ya-Sin (36), verse 2: "By the Qur'an, rich in Wisdom!" Sūrah Zukhraf (43), verse 4: "Certainly, We have made it a Qur'an in Arabic (meaning a simple language) so that perhaps you will contemplate about it."Each of one these Sūrahs begins with an Abstract Letter, followed by "al-Kitāb"; which is then described as being wise, devoid of doubt, and determined (or distinctly spelled out and fundamental).Specially the verse 2 in Surah Hud, the al-Kitab which is the metaphor for Consciousness describes the al-Kitab/substrata as determined which is the same as constant and changeless.I believe the Qur'an by determined means the al-Kitab which is the metaphor for Consciousness is describing the Consciousness as being constant, changeless, and indivisible.
In verse 4 Surah Zukhraf the "Om-al-kitab laduna" is another metaphor for the substrata.By that description, I believe the Qur'an is describing the attributes of the eternal substrata as the source and the substrata of the world, the senses and the mind being constant, changeless, pervasive, and indivisible.
What is that thing that is constant, changeless, pervasive, and indivisible/whole?A book cannot be constant, changeless or pervasive.It has to be Consciousness, which is, in fact, by its very nature constant, changeless, pervasive, and whole.The whole universe is in constant change experienced within Consciousness.However, Consciousness itself is constant, changeless, and pervasive or it would not have been possible for the world to even exist.Verses 2 -5 in Surah Jathiyah fully describes the al-kitab as being the substrata of the world, the senses, and the mind.Verse 4 especially clearly describes the common denominator between us humans and other living creatures.That common denominator I believe is Consciousness in humans and all the creatures and the world.
Sūrah Jathiyāh (45), verses 2 -5: "The revelation of this Book is from Allah -the Almighty, All-Wise." "Surely in the creation of the heavens and the earth are signs for the believers." "And in your own creation, and whatever living beings He dispersed, are signs for people of sure faith." "And in the alternation of the day and the night, the provision sent down from the skies by Allah -reviving the earth after its death -and the shifting of the winds are signs for people of contemplation."Verse 5 describes that there are signs of the al-kitab (in verse 2) the eternal substrata in the coming and going of day and night.Also, this verse describes that al-kitab/substrata revive the world by night sleep and rest.
Sūrah Qāf (50), verse (4): "We certainly know what the earth consumes of them after their death and with is a well-preserved Book." This above verse clearly describes the al-kitab or the substrata as "hafiz" meaning preserved which is the same as constant, changeless, and pervasive.Consciousness is the substratum of time and space, which is constant, changeless, and pervasive.However, when you witness Consciousness, all these changes and motions in time and space come from and are caused by Consciousness itself.Consciousness is constant, and yet it moves and produces motion-and that motion is itself Consciousness as well.This cannot be measured with our limited intellect.We have to see Consciousness with our own eyes to understand this highly complex and fundamental truth about ourselves.

Self-Luminous Substrata
The following verses in which the Abstract letter is stated describe the al-Kitab or the metaphor for the background/substrata by the word "mubin" meaning luminous or self-evident and "majid" meaning glorious or luminous.The descriptions "Mubin" and "majid" I believe the Qur'an describes the substrata as being self-luminous and that glorious al-kitab/substrata is the Consciousness because having seen the Consciousness it is self-luminous/selfevident. It does not require another aid or an external aid/light to reveal it.It is self-revealing.
Sūrah Yūsuf (12), verse 2: "Alif-Lām-Rā.These are signs of the clear Book…" Sūrah Ibrāhīm ( 14), verse 2: "Alif-Lām-Rā.These are the signs of the Book…" Sūrah Zukhrāf, (43), verse 2: "Hā-Mīm.By the clear Book…" Sūrah Dukhān (44), verse 2: Hā-Mīm.By the clear Book…" Sūrah Qasas (28), verse 2: "Tā-Sīn-Mīm.These are the signs of the clear Book…" Sūrah Shu'arā (26) verse 2: "Tā-Sīn-Mīm.These are the signs of the clear Book." Sūrah Nāml (27), verse (1): "Ta-Sin.These are the signs of the Qur'an, the clear Book."Sūrah Qāf (50), verse 1: "Qāf.By the glorious Qur'an!" The word "mubīn" means clear and evident.The word "majid" means glorious.I believe these verses that use "mūbīn" and "majid" actually refer to Consciousness, which is self-luminous by its very nature.They are describing the attribute of the Consciousness/White Light which is the purest White Light, selfluminous and self-revealing.The whole universe exists in Consciousness and is understood in the self-luminous nature of Consciousness.Self-luminous means that Consciousness is self-revealing, always clearly present and visible and yet invisible; it does not require a second Consciousness to reveal it.This can only be understood as direct witnessing of that self-luminous White Light or Consciousness.
In a very limited intellectual way, this transparency/luminosity can be explained by considering the example of space.When you see the world around you, you look at objects but ignore the space that pervades and contains the objects that you see.In a sense, space is self-evident and everything that exists in space is space itself.Space is unbreakable, uninterruptible and it pervades everything.This is an intellectual explanation that, unfortunately, does not do justice to explain the self-luminosity nature of Consciousness as the constant, changeless, permanent, pervasive, and indivisible substratum of space and time, the senses and the mind.I know this from by direct witnessing of Consciousness, which I believe in, without the slightest doubt.There is no space and time.What we call space and time or the world is entirely that self-evident White Light which is our very nature.This reality is supported by verse 35 in Sūrah Nūr (24): "God is the Light of the heavens and the earth; a likeness of His Light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not--light upon light--God guides to His Light whom He pleases, and God sets forth parables for men, and God is the Knower of all things." This verse means that the whole universe is the White Light/Consciousness.It also says that God is White Light/Consciousness.In other words, what we call matter, space, and time are actually the light of Consciousness.I believe this is true beyond the slightest shadow of a doubt, because I have witnessed this translucent, self-luminous Light in broad day light; I spoke to It and It responded back to my question.The whole universe is one self-evident, translucent, constant, changeless, and pervasive White Light.It pervades everything and fills all space so densely that there is no space and time in it; it is beyond time and space.Space and time are superimposed incorrectly by our minds upon that self-evident White Light.
Verse 35 goes on to describe the self-luminosity of this White Light by again using the metaphor of a niche in a lamp.The light in the lamp pervades the interior space within the lamp-through the glass as well as the external space around the lamp.The light of the lamp is self-luminous and is pervasive within and outside the lamp.The verse goes on further and says, "This light is neither eastern nor western."This means that this Light is not the light of the Sun.The White Light in this verse 35 is the Light of all lights.This clear White Light is witnessed by those who are chosen by God/White Light, as per this verse.I have been blessed to have witnessed this clear White Light, which is the single most profound and life-changing spiritual experience of my life.Since then, I live in complete contentment, happiness, and peace.The White Light prompted me to ask a question in the midst of that vision, I asked, "What am I?" It responded immediately by filling my heart with certitude and clarity, meaning, "Peace, Consciousness, Bliss."

Rumi says about this Light of Consciousness:
The Spirit is hidden (to view) because of its being so manifest and near how, having thy belly full of water, art thou dry-lipped like a jar?How wilt thou see red and green and russet, unless before (seeing) these three (colors) thou see the light?But since thy mind was lost (absorbed) in (perception of) the color, those colors became to thee a veil from (debarred thee from contemplating) the light Since at night, those colors were hidden, thou sawest that thy vision of the color was (derived) from the light There is no vision of colour without the external light: even so it is with the colour of inward phantasy This outward (light) is (derived) from the sun and Suha, while the inward (light) is from the reflection of the beams of (Divine) Glory The light which gives light to the eye is in truth the light of the heart: the light of the eye is produced by the light of hearts Again, the light which gives light to the heart is the Light of God, which is pure and separate from the light of intellect and sense At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness) God created pain and sorrow for the purpose that happiness might be made manifest by employing this opposite Hidden things, then, are manifested utilizing their opposite; since God hath no opposite, he is hidden; didn't know astronomy earlier and now you know that you are aware of it.So, your knowing preceded both not knowing and knowing.Therefore, you are actually beyond the beginning and end because knowing and not knowing both have a beginning and an end.But, awareness/Consciousness/knowledge existed before, during, and after both knowing and not knowing.Therefore, awareness/Consciousness/White Light has no end and no beginning, it is beyond time and space.This verse also says that He is the outward and the inward.This means that outward things (such as matter, space, and time) and inward things (such as mind, emotions, and desires) are entirely that Consciousness/White Light.I believe that this is the objective truth because I have experienced and witnessed the beginninglessness, endlessness, pervasiveness, and all-knowingness of the White Light/Consciousness.Sūrah Anbiyā (21), verse 58: "So, he broke them into pieces-except the biggest of them-so that they might turn to it," This refers to the story of how Abraham broke the idols of his people and then cleverly blamed it on the biggest idol and asked the people to turn to it and question it (in vain).The meaning here is that Consciousness/White Light is not an object and cannot be objectified by viewing it as "breakable" separate entities such as matter, space, time, and mind.Because Consciousness/White Light is the ultimate subject of all things, manifest or non-manifest.Concerning Sūrah Nūr (24), verse 35 ("God is the Light of the heavens and the earth"), the White Light/Consciousness pervades the whole universe, including idols.
The following verse 14 from surah Rahman uses clay as a metaphor to describe human nature.
Sūrah Rahmān (27), verse 14: "He created man from dried clay, like earthen vessels.".This should not be interpreted literally.The Qur'an uses the language of metaphor to describe a very profound concept.Consider a clay vessel:

Waking, Dreaming, and Sleep
There are several verses in the Qur'an regarding, waking, dreaming, and deep sleep which are very important in understanding the very nature of the eternal substrata or Consciousness/White Light 27 .
It is universally accepted that our waking hours exist in the waking world.But this is wrong.The waking world exists in the waking state.It comes with the coming/start of the waking and disappears with the end of waking because when you fall to sleep, the world you see in the waking disappears and comes back when you wake up.Therefore, the waking world/time and space exist in the waking state.Similarly, the dream world exist in the dream state, because when it comes with and in the dream and ends with the end of the dream.Also there is no link between the waking and the dream states.The one ego in the waking state is different from the one ego that appears in the dream.In the waking state we may be unhealthy or sick, but in the dream we may appear perfectly healthy and happy.Say you dreamed a knife cut your finger and you immediately wake up 28 .When you wake up you don't find your finger cut.Why is that so?This is because the one whose finger was cut by knife in the dream, is not the one who is now awake.If it was you, then your finger should have been cut when you wake up.You that dreamed your finger cut is stuck in the dream world and never makes into the waking world.You in the waking is stuck in the waking state and never makes into the dream state.There is no connection between the waking world and the so-called dream world.The waking world exist in the waking, it comes and go with the waking and the so-called dream world exist in the dream, it comes and goes with the dream.However, when you call your experience a dream after you wake up.When you are having the dream, you don't know you are dreaming because it is not a dream, it is a waking state just like the waking state now.the beach.Why is this so?This is because there is no link between the waking and the dream.
The world is in the state.The waking world is in the waking state and the dream world is in the dream state.The deep sleep/the dreamless sleep is the experience of true self because there is no objects in the deep sleep.It is pure consciousness without objectifications of the mind.However, consciousness is present in the deep sleep too.Consciousness is constant, changeless and pervasive throughout the waking, dream and the deep sleep uninterruptedly.Consciousness is the background on which the waking, dreaming and the deep sleep appear and disappear.The waking, the dreaming and the deep sleep are the Self.Just like the dream state was pervaded by the consciousness and it was consciousness itself, similarly, this waking state is also pervaded by the consciousness and is consciousness itself.Human eyes are build to see the world in 3D, but it was build to see the world in 4D, we would have been able to see the pervasiveness, fullness and oneness of the Self.
"God takes the soul at the moment of their death, and those who do not die [He takes] during their sleep.He withholds those for whom He has decreed death and sends forth the others till a specified term.Truly in that are signs for a people who give thought." This verse relates how the soul leaves the body during sleep and is sent back during awakening.It also has to do with the state of deep sleep, in which there is absence of mind and, therefore, no experience of objects-so it is similar to death.However, the state of deep sleep is an experience of Consciousness.Because after you wake up you say, "I slept well."In that description of, "I slept," you are describing your experience 29 .There must be Consciousness in deep sleep, and the proof of this is the description of, "I slept,"-which is an experience of Consciousness during deep sleep.You must be awake to be aware of and to remember that you slept.In other words, you never sleep in twenty-four hours.Rather, you are always awake, on some level, because Consciousness is constant, changeless, pervasive and indivisible.Consciousness never gets tired or discontinues or stops.You are that Consciousness.

Rumi says:
With us, one must needs be a waking sleeper, that in the state of wakefulness he may dream dreams.

Thought of created things is an enemy to this sweet (waking) sleep: until his (anyone's) thought is asleep, his throat is shut.
A (mystical) bewilderment is needed to sweep (such) thought away: bewilderment devours (all) thought and recollection.(Rūmī, Masnavi Book 3: 1114-1116, translated  in the darkness of the earth or anything-green or dry, but that it is written in a clear Book." Firstly, this verse is about free will and determinism.The verse clearly states that not even a leave moves without God's will.There is no free will according to this verse.
The second meaning of this verse is that God/Consciousness/White Light is the subject or the doer, in nature, in the human mind, and in the human will.
It is also about the nature of space and time.Consider a falling leaf like one below: Picture. 5 Time is divided into three parts: past, present, and future.The past is the part that came before the present, the future comes after the present, and the present is defined as Now.As can be seen, the definition of past and future are based on the present or Now.

Picture 6
This definition of time and space means that time is a constantly moving object.This means that the Now is also a constantly moving object.It is such an illusory quality of time that before you can say the word, "now," that "now" has already become a "past".In other words, we cannot grasp or measure time because it is in constant motion; before we can actually grasp or measure it, it has already the past.If "now" does not exist, then the past and the future cannot exist either.If time is non-existent, then space cannot exist too.Where is yesterday, last night, yesterday's sunset, or your last birthday party?You may say, "They are in my memory."But what and where is your memory?Your memory is a tiny fraction of the billions of manifestations of one constant, changeless, and pervasive reality called Consciousness/White Light.I have seen that there is realise that you are perfect and the whole world is perfect as it is now!You don't need anything!You are fullness and perfection itself!Such fullness and perfection I had never seen before!It is the sight of all sights!However, there is a final state, the 4th state, beyond the waking, dreaming and the deep sleep.This state is called the 4th state.It is the final state, it is that luminous, changeless and pervasive substrata of the world.The waking, the dreaming, the deep sleep, the time and space, the mind and the emotions all exist in that state.You can directly see this substrata that is the source of the world.It is the purest white light that has filled the whole space.The fullness, wholeness and pervasiveness is indivisible.Great persons such as the Prophets, Saints, Rumi, Shams, Ibn Arabi and many others had seen this wonderful bewilderment that took away their breath and mind.Rumi says;

Seek a bewilderment that steals the mind
The bewilderment had eaten the mind and speech By those poems Rumi means that this bewilderment will annihilate your mind that is the source of your suffering and you will become speechless and silent.Whoever achieves this great inner silence, that one will realise he/she is the eternal peace, calm, tranquility, equanimity and happiness.When you lose your mind, you become light and pervasive like the expansive space, you become simple like a baby that never evaluates, compares and judges.Only then you will stop clinging on to the world and the hallucinations of the unaware mind.You are pure joy and happiness as you are.You will eternally abide unperturbed in your own nature.Picture.7 Picture. 8 Picture. 9 When you experience that state, when you directly see that White Light there is only pure awareness, peace and bliss.
There is neither time nor space, neither near nor distant, neither inside nor outside, neither front nor back, neither top nor bottom, neither I nor you, neither unity nor duality.It is beyond time and space.There is only absolute pure awareness without objects.It is perfection, indivisible wholeness, fullness, oneness beyond oneness; one without a second.There is no mathematics in there.This is human nature; peace, consciousness and bliss.You are not different from the rocks, tress, people, wind, space and time.You are all of them and yet you are none of them.You are beyond these.You are purity itself.

Rumi says:
Man hath no food but the light: the soul does not obtain nourishment from aught but that.
Little by little cut (yourself) off from the (material) foods -for these are the nutriment of an ass, not that of a free (noble) man -So that you may become capable of (absorbing) the original nutriment and may eat habitually the dainty morsels of the light.Tis (from) the reflexion of that light that this bread has become bread; tis (from) the overflowing of that (rational) soul that this (animal) soul has become soul.
When you eat once of the light, you will pour dust over the (material) bread and oven.(Rūmī, Masnavī, Book 4: 1955-1959)   Oneness in Qur'an Abrahamic religions such as Judaism, Christianity and Islam are known as the monotheistic religion, meaning they believe in one God, but they have different names for that one same God.Monotheism is the main and the essential message in the Quran and there are several verses in the Quran about Oneness.However, this Oneness or monotheism is misunderstood by the followers of three religions because the follower/believers believe in the simultaneous existence of a creator or one God as well as the existence of the cosmos or the world and both are believed to be two different things.This is not monotheism.In fact, this is duality.
I believe there are several verses in the Quran that clearly describes the true monotheism and will try to analyze those verses in this chapter to reveal the pure/true monotheism.The relation between the world and the Lord is described in the Quran by the metaphor of pottery clay which we analyzed in the preceding chapters.Those verses about monotheism are also related to the preceding chapters that described the self-luminous changeless, constant, indivisible and pervasive substrata/White Light/Consciousness.The monotheism described in the Quran is not a oneness of in digit or in number nor physical.It is a oneness that is without oneness.It is one without a second.It is beyond oneness.It is peerless, peerless-ness.It is wholeness, fullness, indivisible, constant, changeless, motionless, pervasive and self-effulgent.It is beyond mind and reason.Must be seen to know it.Seeing is knowing.Seeing is belief.