The issues discussed in this chapter, namely the truth underlying
matter, timelessness, and spacelessness, are indeed extremely clear. As expressed before,
these are absolutely not any sort of a philosophy or a way of thought, but crystal-clear
truths impossible to deny. In addition to its being a technical reality, the rational and
logical evidence also admits no other alternatives on this issue: the universe is an
illusory entirety with all the matter composing it and all the people living on it. It is
a collection of perceptions.
Materialists have a hard time in understanding this issue. For
instance, if we return to Politzer’s bus example: although Politzer technically knew
that he could not step out of his perceptions he could only admit it for certain cases.
That is, for Politzer, events take place in the brain until the bus crash, but as soon as
the bus crash takes place, things go out of the brain and gain a physical reality. The
logical defect at this point is very clear: Politzer has made the same mistake as the
materialist philosopher Johnson who said "I hit the stone, my foot hurts, therefore
it exists" and could not understand that the shock felt after bus impact was in fact
a mere perception as well.
However, being unbiased would be enough to understand this subject.
Lincoln Barnett informs that this subject was "discerned" by some scientists:
Along with philosophers' reduction of all objective reality to a
shadow-world of perceptions, scientists have become aware of the alarming limitations of
man's senses.(159)
These statements point at a very important fact:
matter’s lack of any physical reality alarms materialists who hold matter to be an
absolute thing. For true believers, the case is just the opposite: people of faith become
very glad when they have perceived the true nature of the world because this reality is
the key to all questions. With this key, all secrets are unlocked. One comes to easily
understand many issues that he previously had difficulty in understanding. As said before,
the questions of death, paradise, hell, the hereafter, changing dimensions, and human such
as "Where is Allah?", "What was before Allah?", "Who created
Allah?", "How long will the life in cemetery last?", "Where are heaven
and hell?", and "Where do heaven and hell currently exist?" will be easily
answered because it will be understood with what kind of a system Allah created the entire
universe from nothingness. So much so that, with this secret, the
questions of "when", and "where" become meaningless because there will
be no time and no place left. When spacelessness is comprehended, it will be understood
that hell, heaven and earth are all actually at the same place. If timelessness is
understood, it will be understood that everything takes place at a single moment: nothing
is waited for and time does not go by, because everything has already happened and
finished.
With this secret, another very important reality mentioned in the Quran
is unveiled: the fact that "Allah is nearer to man than his jugular vein" (Surah
Qaf, 16). As everybody knows, the jugular vein is inside the body. What could be nearer to
a person than his inside? This situation can be easily explained by the reality of
spacelessness. This verse can also be much better comprehended by understanding this
secret.
As explained before, the only absolute being is Allah. All other things
are but the reflections of Allah in the form of shadow beings. Allah sees and knows man
with the five senses and with all other senses. Whithersoever we turn, there is the
presence of Allah.
As may be clearly seen, the great secret revealed in this book is the
key to all things. As Lincoln Barnett stated, this is the reason for the fears of
materialists. The primitiveness of their own philosophy and the ignorance of their point
of view are bared for all to see. They are also aware that if the true nature of matter is
known by people in general, there will be no ground left on which they can rationalise
their views. There can be no other explanation for the extreme panic and opposition that
they display about such a certain fact.