Both from the point of view of the Sufi and that of all mystics, the original state of the whole creation is a vibration, and the vibration manifests in two forms or stages. In its original condition the vibration is inaudible and invisible, but in its first stage toward manifestation it becomes audible, and in its next step visible. In its audible stage it is called 'Nada' in Vedantic terms, a word which means 'sound'; or 'Nada-Brahma' which represents 'sound the Creator,' 'sound the Creative Spirit.'

The next stage is called 'Jatanada,' a word which means 'the light.' It is the different degrees of that light and their comparison with one another which gives rise to the various colors. Colors are only the different shadows of light. Compared with one another they are colors. But in reality the light constitutes all color. This is shown by the light of the sun, which has no particular color of its own. But the light of which plants partake, they manifest in the colors of their flowers. These colors seem to be the colors of flowers, vegetables and leaves, whereas in reality they are the colors of the sun. Moreover, in the case of souls also, we may realize that the manifestation of such a variety among them is also an illusion. One forgets that all the various and endless faces and forms of human beings belong to one Spirit, and are the manifestations of that one Spirit. When one begins to understand the theory of color and sound, one can begin to understand that also.

For instance, what is sound? The different notes are the various degrees of breath, human breath or the echo coming from a vessel or instrument or bell, for that also is breath; the breath of human beings as well as the breath of objects; from the one breath many sounds manifest. So that takes one back to the idea of unity again. All this variety of colors and forms and sounds proceeds from one single Source. Associated with this there is the question of the mysticism of number. This is the idea of rhythm. Every movement must have its rhythm. There cannot be movement without rhythm. By rhythm we imagine the intervals of time, such as 'hour' or 'minute,' or in music 'crochet,' 'quaver,' 'semi-breve,' for all these arise from our habit of dividing time into a rhythm. We do this because our life itself depends on rhythm. Our self is full of rhythm. The beating of the pulse, of the heart, in the head, all show life's rhythm.

The science of number comes from the science of rhythm. A certain number comes to denote a certain duration of time. Every action or movement requires a certain time, and has a corresponding effect. Every effect which is produced by color, sound, or number depends on the harmonious or inharmonious effect of that particular thing. For instance, if the sound is not harmonious, it has not a desirable effect upon us; if a color is not harmonious, it also has an undesirable effect. This shows that it is not the particular number or sound which gives the desirable effect, but the harmony. That is why a knowledge of the effect of sound, color or number is insufficient without a development of a sense of harmony in oneself, so that one can understand the harmonious effect of these things.

The mystics have seen five 'tatwas,' or elements, working behind both the sound and the rhythm, although musicians consider seven notes in a scale. The original scale known to the mystics had five numbers. And there were five kinds of scales among ancient people, with five different classes of rhythm. They took the five colors to represent the five elements. People often say, "This color is lucky and that is unlucky," "This number is lucky and that unlucky." But it is not the particular color or number in itself. It is the harmony of the situation. In what relation does that particular color and number stand to you, your life's affair, your own constitution, your stage of evolution. If it stands in harmony with your life, then it is harmonious and lucky. If not, it is inharmonious and unlucky. But it does not mean that the particular color is harmonious; it is just how it stands in your life that decides whether it is harmonious or not. So it is with sounds.

But the power of sound is greater than the power of color. Why is this? It is because sound arises from the depth of one's being, and because sound can also touch the depth of one's being. The Mantra Yoga of the Hindus is based on this principle. The Sufi term for this is zikr; that is the use of words for the unfoldment of the soul. But it is not merely for bringing about any desired result that words can be used in zikr. People often make the mistake of using the word without any spiritual ideal behind it, simply for the attainment of some magical power. The Sufis of all ages have warned against this mistake, and have constantly taught that here is only one object worth striving for, the essential object of life, namely God. It is only when the science of words is being used for the attainment of Truth, for the attainment of God, that it is being used in the right manner. To use it for any other purpose whatever is just like paying out pearls to buy pebbles.

We must remember the teaching of Christ, how He says, "Render to Caesar the things that are Caesar's and to God the things that belong to God." In other words, give to the world that which belongs to the world, and give to God what belongs to God, namely: love, worship, reverence, devotion, trust, confidence. All those are due to God; so give them to God. That which belongs to the world is: wealth, money, service, sympathy, kindness, tolerance, forgiveness. All these are due to the world, so give them to the world. We only make a mistake when we give to the world what is for God, and when we do for God what belongs to the world. For instance, when a man flatters another man, and when man depends upon a human being instead of depending upon God. All those things which belong to God, and are due to God, we fail to give Him and give them to man instead.

When all things which we gain are used for a selfish purpose, we at once become confronted with difficulties, troubles, and disappointments. That is why the same mystical science may be used as a means of attaining God, or may be abused by turning it into a way called 'black magic.' It is not that there is something special called 'black magic,' or that there is something else called 'white magic'; magic is all one and the same. It is how we use it that makes the difference. It is the use of it which makes it right or wrong, good or bad.

A question may be asked, regarding the mysticism of color and sound: "Can we get our individual color and note?"

The answer is that in the first place it is not a matter of our own color being good for us. It is whether a number or color is in harmony with us or not, that makes it good or not.
In the second place, at every moment of our life, our evolution changes. A person who was a thief yesterday is not a thief today. So also a given number or color belonging to us at one moment, does not belong to us a another moment; it changes every moment. Therefore, to restrict oneself to a certain number or color is like tying one's feet with a chain so that no more progress can take place.
In the third place, were we to settle upon a particular number or color, we might induce a tendency to superstition in our nature, and this we must always avoid. We would always be thinking: 'what is the number of the house we are going to live in'; 'what is the color of the room I shall occupy'; 'what is the color of that dress'; and so on. What would it be then if the person were obliged to live in that particular house, or were obliged to occupy that room in the hotel. If the number were inharmonious he would think everything would go wrong while staying there!

While it is always well to learn everything one can, it is not good to give in to a superstition. Otherwise it would be better never to have known such things at all. The whole aim of the Sufi is to reach to reality, and anything savoring of superstition must be avoided. And what is color after all? It is an illusion. What is number? It is an illusion. What are forms? They are illusions also. It is interesting to a certain extent to know about these things and distinguish them; it gives you a certain knowledge. But since they are all illusions, how can it be worthwhile to give oneself absolutely to them and so neglect the unfolding of the self, besides at the same time neglecting the search for the reality, the only aim of the soul?

Therefore all other knowledge and all other pursuits must be given a secondary place. Our main pursuit must be after Truth, believing as we do that in the Truth there is God.