Allah's unmanifested aspect is Jalal and manifested is Jamal. It is the stage of perfection of the soul for the Salik to be between these two aspects.
'Ghayr' (The 'other' or 'foreigner') is a misnomer, for it has no existence, this is why the Maizbhandari believe in one 'I-ness.' Tauhid is understanding one, saying one, seeing one, and being one. "I am one and no partner with me," Wahdi la sharikali. Except the fancy of servantship (the creature), there is no other screen.
Baba Mainuddin says the heavens and the skies have not put up these screens, it is your parents, your nation, your books that have done this.
He says within you there are certain items: (1) Body (2) mind (3) Ruh (soul) (4) Sirr (secret) (5) Nur (light) (6) Reality (the Absolute Dhat). This multiplicity of your existnece is there because ones gradations otherwise your reality is one. Your reality — which, in technicalities, goes by the name of Haqq, Allah, Dhat-i-Mutlaq, Wajud-i-Mutlaq, has gradations in manifestation, but it is your own reality. Nur is the stage of attribtues in abstract, Sirr is the stage of the same in detail, soul is the stage of 'Alam-i-Arwah
The Fourth is Qalb; the fifth is 'Alam-i-Mitbal and the sixth is Body.
Body and mind are seen; Soul and Sirr and Nur are not seen. To reach Haqq, one has to pass through these in succession.
Observe how khatra (affection of the mind) descends. First, it descends to Nur, then to sirr, then to Ruh, then to Qalb and then to Qalib (body). This Khatra is really an attribute of the Kalam or Word of Allah; it comes through the gradations of Will. Your reality is not any of these gradations but the Dhat-i-bahat (the Absolute Dhat) itself. If formal goodness in action disappears, there is not so much harm, as in real actual goodness disappearing.
Alloyed gold is cast into furnace, the alloy is burnt up, and gold comes out purer; so real goodness is gold—and apparent goodness is alloy. If real gold is destoryed, there is loss. Hell is where the alloy of gold is burnt up.
Baba says Haqiqat-i-Muhammadi (Reality of Hazrat Muhammad ) is the fountain-head of all manifestations. Hazrat Rasul says "Ana min norillah wa khullu shaiyim min nori. that is "I am from the light of Allah and the whole world is from my light." Light is what is manifest by itself and manifests other things.
Nothing can be hidden from Allah, when He is the light of the earth and sky. That absolute light is manifest in limited manifestations by means of contraries. '
In the serene sea of Ahdiyyat, a bubble (wahdat) arose from which innumerable bubbles become manifest (wahdiyyat), which became a source of visualisation.
Although Prophet Muhammad was in material body, his Reality was the reality of the whole creation. And min narullahi wa Khalaq Kulluhum min nuri, "I am from the light of Allah and the whole world is from my light," says a Hadith.
Baba Mainuddin says The first recognized is Dhat and the second recognized are sifat. You first perceive the dhat of Zayd and then his sifat like his knowledge, intelligence, etc.
All objects exist by the existence of God; by themselves, they are nothingness, (non-entities). Letters are nothingness, they exist by the existence of ink. It is not that letters exist by themselves and are joined up to ink, by which two existences will be predicated.
Wa hua ma'kun aynama kuatum—"And He is with you wherever you are." Allah is the reality of all when Allah is with all (ba hama), He is also without all (bay hama), for otherwise the contiguity of Possible Existence with Necessary one into the other) will have to be accepted. The one will have become necessary. Hence so long as you exist in your sight. He will coalesce with or exclude each other, in which case there is room for space—and there will be two existences which is opposed to Tauhid. Fana is therefore the negation of Maiyyat (accompaniment) of the 'other' (ghayr).