Baba continued his explanations about the higher planes and the types of dreams two days later, June 14th: (1963)
When a Qutub works on the subtle and mental planes, he has not to exert his physical body at all. But on the gross plane, exertion is necessary for his working in the physical world, in order to help the animate and inanimate objects in gross consciousness.
The Majzoob of the seventh plane is called by Vedantists Bal-unmant pishash [a living ghost], and termed by Sufis as the Prince. The Sadguru or Qutub is called the King, and the Avatar or Rasool is the King of Kings.
In eternity there is no past and future. There is only the eternal present. But in the awake dream state, the past and future hinges round the present. The dream while sleeping is a dream into dream. This dream of sleep is of three kinds: pure dreams, hallucinations and nightmares. Hallucinations and nightmares have no connection with past and future. But a pure dream is connected with the past and future.
In the awake dream state, there are some rare ones who can foretell the future, but this has no connection with spirituality. In the ordinary awake dream state, we also connect the past with the future. Suppose a man ate chapati and vegetables yesterday evening, and he knows that today he will have the same food in the evening. In this manner he connects the past and future with the present. In ordinary life, we make many plans for the future.
Explaining about nightmares and hallucinations on the subtle planes, Baba stated:
A pilgrim who is between the third and fourth planes sees the divine nightmare – the state of bewilderment, muqam-e-hairat. The instant he sees the nightmare, he continues to remain in whatever position he is at that moment, either for a short period, a long time, or even for several years together. Suppose the pilgrim has his legs up at the time of seeing the nightmare; he remains so for either a short or long time, unless and until a Qutub, Pir or Wali helps him and gives him a push.
A subtle-conscious pilgrim sees the divine hallucination between the fourth and fifth plane, and feels as if he has achieved God-Realization. But as soon as he crosses the fourth plane and enters into the fifth plane, he knows that what he was thinking was wrong and now he is safe.
If a Wali of the fifth plane dies and takes another form, he appears very brilliant, even at the age of six or seven. He asks such questions that even learned men cannot answer them.
The pilgrim who is caught between the fourth and fifth plane and sees the divine hallucination can be helped by a Qutub, Pir or Wali.
Baba ended with this tale about Piran-e-Pir Dastagir:
This is a story about the knowledge and power of the Qutub. There was once a Muslim Perfect Master named Piran-e-Pir Dastagir in Baghdad. He was a Qutub and loved a boy very much. The boy loved his father very much. At the age of seven years, the boy’s father died and the boy joined the Qutub.
One day, twelve years later, the Qutub Dastagir was in an exceptionally pleasant mood and told the boy that he would grant whatever he desired. The foolish boy, instead of asking for God-Realization, requested his father be risen back from the dead. Dastagir repeated the same question three times, but the foolish boy asked only for his father. The Qutub granted his wish, and the boy found his father alive and lovingly embraced him.
Now see the power and knowledge of the Qutub. In order to make the boy’s father alive, who died twelve years before, he had to make innumerable alterations in an instant, because his father must have been connected with so many relatives and friends, who in turn were connected with many others. In short, to make a seemingly small alteration, the Perfect Master has to make innumerable alterations in the world.
Lord Meher, American ed., Bhau Kalchuri, Vol. 18, pp. 6201 – 6202.