56. When God Almighty intends to inform His servant of a matter pertaining to the realm of the Unknown, whether He does it in response to His servant's prayer or on His own, He brings down upon him a sort of unconsciousness and all of a sudden he loses touch with his surroundings. In that state, he completely loses awareness of even his own existence. Like a diver who plunges down to the bottom of a pool, he is completely submerged and drowned in that state of selflessness, unawareness and unconsciousness. When, in the end, he breaks surface like a diver with whom he shares his experience to a large degree and is delivered from that state of unawareness, he becomes conscious of a resonance within him. As that resonance fades out, he becomes aware of the presence of a most pleasant, well balanced and exquisite communication within him. And this experience is so strange and sublime that it is beyond one's power to describe it in words. It is this experience which reveals to one the existence of a flowing river of inner wisdom. It is through this experience of near unconsciousness that a servant of God receives from God, answers to all his supplications in an extremely exquisite and pleasant tone. Then, in response to whatever question takes shape in that state of semi unconsciousness, God reveals to him such profound knowledge as is impossible for a man to discover otherwise. This in itself results in his gaining greater faith in God and a better understanding of His wondrous ways. Man's supplication and God's response to it by way of manifestation of His being the true object of worship is an experience which enables man to behold God, as if he were seeing Him in this very world; thus he begins to belong to both worlds simultaneously.
(Braheen-e-Ahmadiyya: Roohani Khaza'in Vol. 1, footnotepp. 260 -262)
57. In another type of revelation which has nothing to do with the subjective experience of the heart, one hears a voice from without as if someone were speaking from behind a curtain. This voice is very pleasing and cheerful and flows at a somewhat brisk pace fillings one's heart with ecstasy. A man's mind may have been occupied in deep thought when all of a sudden this voice is heard. Having heard this voice he is left wondering where it came from and who it was who addressed him. He looks to and fro like a surprised person and then he begins to realize that the voice had proceeded from an angel. This external voice is often heard and carries a glad tiding at a time when someone has been excessively worried and laden with grief concerning some problem.
(Braheen-e-Ahmadiyya: Roohani Khaza'in Vol. 1, footnote p. 287)
58. It is so decreed that one who has a measure of light will be further enlightened. And the one who has nothing is given nothing. And one who is enlightened with the faculty of sight is the one who benefits from the light of the sun. Likewise the one who does not possess the light of eyesight remains incapable of seeing the light of the sun. Verily, a person who is less enlightened within, is also less enlightened from without. The one who is provided more abundantly with internal light will also benefit more abundantly from external light.
(Braheen-e-Ahmadiyya: Roohani Khaza'in Vol. 1, footnotepp. 195-196)
59. God Almighty has divided His wonderful universe into three categories. First, the world which is manifest and can be conceived through the eyes and the ears and other sensory organs, directly or indirectly with the help of instruments.
Secondly, the world which is hidden and which can be understood through deductive reasoning and hypothesizing.
Thirdly, the world which lies even farther than the hidden world, so hard to conceive and almost beyond the reach of imagination. Very few are those who are aware of its existence. That is an entirely obscure world which cannot be conceived through deduction but is only imagined. One can have access to it only with the help of spiritual vision or revelation or a word from God and not by any other means. As is evident from the unchanging Will of God, manifested in nature, one can safely deduce that as God has provided man with the apparatus to understand the first two categories of His creation mentioned above, similarly He must have provided man with the apparatus and instruments to conceive that world of His creation which is mentioned under the third category. And that apparatus (as we have already mentioned) comprises spiritual vision, revelation and the word of God. This mode of communication can never be conceived to be inoperative or to have ceased altogether in any age. Nay, but those who fulfilled the pre-requisite have always been gifted with this and will continue to be gifted with the same.
(Surma Chashm-e-Arya: Roohani Khaza'in Vol. 2, p. 127-128)