Man’s Knowledge of the Universe Is Defective — Essence of Islam Vol. 2

14 Sep, 2026 Essence of Islam 0

Essence of Islam Book Cover by Hazrat Mirza Ghulam Ahmad (AS)

Introduction

In this discourse from Essence of Islam (Volume 2), Hazrat Mirza Ghulam Ahmad (AS), the Promised Messiah and Mahdi, expounds upon Man’s Knowledge of the Universe Is Defective, presenting profound spiritual insights and scriptural verities.

Book Series: Essence of Islam (Volume 2)
Author: Hazrat Mirza Ghulam Ahmad of Qadian (AS)
Section: Part 2: Revelation, Inspiration, Vision and Dream
Navigation: Book Table of Contents | « Previous: Revelation and Psychic Phenomena | Next: How Revelation Is Received »

Though man has been trying strenuously for thousands of years to discover God’s powers through natural sciences and mathematics, yet his knowledge is so defective that he can only be described as hopeless and unsuccessful in his search. Hundreds of hidden mysteries are disclosed to those to whom visions and revelation are vouchsafed and they are borne witness to by thousands of the righteous; but the philosophers continue to deny them. The philosophers base all thinking and reflection on the brain, but those who have experience of visions have discovered through their spiritual experiences that the fountainhead of reason and understanding is the heart. For thirty five years, I have observed that revelation which is the source of spiritual understanding and of the knowledge of the unseen descends upon the heart. Very often a voice strikes the heart with force, as a bucket is thrown with force into a well full of water, and that water of the heart surges up like a closed blossom and arriving near the brain blooms like a flower and gives birth to words which are words of the Divine. These spiritual experiences establish that the brain is not concerned with knowledge and true understanding. It is true that if the brain is healthy and suffers from no defect it is benefited by the secret knowledge possessed by the heart, and as the brain is the centre of the nervous system it is like a machine which can pump up water from the well. The heart is the well which is the fountainhead of hidden knowledge. This is a secret that has been discovered by men of truth through true visions and I myself have experience of it.
[Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 282-283]
[Essence of Islam, Vol. 2, p. 63]

I have been honoured with Divine converse for nearly eleven years and I know well that revelation descends from heaven. If one were to illustrate revelation by reference to some worldly object one could perhaps compare it with the telegraph which itself discloses every change that occurs in it. My experience is that at the time of descent of revelation, which is vouchsafed to me as the revelation of the Auliya’, I feel that I am under the control of an external force that is very effective. Sometimes this control is so strong and envelops me so forcefully in its light that I find myself drawn to it compulsively and no faculty of mine can stand up to it. In this condition, I hear clear and bright words. I sometimes see angels and observe the power and awe of truth. The words that are conveyed to me often comprehend matters that are unseen and there is such extraordinary control and seizure which is proof of the existence of God Almighty. To deny this would amount to murdering a selfevident truth.
[Barakat-ud-Du‘a, Ruhani Khaza’in, vol. 6, p. 26]
[Essence of Islam, Vol. 2, p. 64]

I call God to witness that it is the truth that revelation falls upon the heart from heaven as rays of the sun fall upon a wall. It is my daily experience that when the word of God is about to descend on me then in the first stage I feel a sort of helplessness and experience a change and, though my senses are in a manner working, I find that a powerful force has taken my whole being in its grip and I feel that all the arteries of my being are in the control of that force and all that is mine is no longer mine but belongs to it. When I am in that condition first of all God Almighty presents those of my thoughts to me on which He intends to cast a ray of His words. Those thoughts come before me one after the other in a strange guise, and it so happens that when a thought passes through my mind—for instance, whether a certain person will recover from his illness or not—then suddenly a Divine phrase falls like a ray and often with its falling the whole of my body is shaken. Then this is succeeded by another thought and as soon as it appears a piece of revelation falls upon it like an archer shooting an arrow on every quarry that appears before him. Just at that time, it is felt that this chain of thoughts is generated by our natural capacity and that the words that fall upon it descend from above. Although poets and thinkers, etc., also receive suggestions on reflection, there is no relationship between revelation and such suggestion, for that suggestion is a consequence of thinking and reflection and is received within the limits of humanness in the full possession of one’s senses. But revelation is received when the recipient comes under the full control of God Almighty with all his being, and his own senses and reflection do not intervene in any way. It appears as if one’s tongue is not one’s own and is being used by some other strong power. This should make clear the distinction between natural capacity and that which descends from heaven.
[Barakat-ud-Du‘a, Ruhani Khaza’in, vol. 6, pp. 22-23, footnote]
[Essence of Islam, Vol. 2, p. 64]

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Introduction