Khwaja says that
“Are you not aware that God sees everything”
The contemplation on the Divine can only be undertaken once the perfect concentration on the nature of the Divine is understood. The difference between the contemplation on the Divine and Remembrance on the Divine is very subtle. One must always seek the blessings of the Murshid before training oneself individually.
In Muraqaba Royat, once withdrawl of senses has been acheived that contemplation on the All Pervading aspect of the Creator is undertaken.
In Muraqaba Maeyat, the disciple contemplates on the ever present nature of God for the wheels of time cannot age the youth of the All Pervading.
In Muraqaba Aqribiyat, the disciple contemplates on the close proximity of God as the All Pervading is yet so close and yet so far.
In Muraqaba Whadit, the disciple contemplates on the ever permeating presence of God.
In Muraqaba Fana, the disciple contemplates on the immortal aspects of the All Pervading Divine. The disciple here is aware that if they sow sunflower seeds they would not harvest an apple crop.
In Muraqaba Towhid i Afali, the disciple contemplates on the Para-normal experience of the Beloved Divine during Marifat, from which the disciple is made to understand that when the physical body goes into suspended animation and that the consciousness has been weaned away from the urge of gratification of pleasures through the senses that the torrential downpour of the ecstasy of the climax floods the consciousness for over 300 seconds to 40 days.
In Muraqaba Towhid I Sifati, the disciple contemplates on the golden words of Khwaja: “Under the blue vault sky, lives the All Pervading clothed in hide” What it means that the All Pervading by virtue of being all pervading, pervades the entire Universe and all dimensions of the universe. Though the All Pervading is not visible through the senses of perception but surely when disciple attains spiritual puberty then it is possible for the disciple to comprehend the All Pervading Noor of the Divine Light of God.
In Muraqaba Towhid i Zati, the disciple contemplates on the purity of the consciousness which is the result of Marifat. This purity before Marifat is attained by practice of moral injunctions and fixed observances which coupled with Zikr with perfect concentration on the Divine results in the release of the Divine nectar of Bliss which cleanses the consciousness.
In Muraqaba Noori, the disciple contemplates on the Divine Light aspects of God. For to comprehend the All Pervading it is essential that the disciple can by the power of perception try at least to grasp what exactly would they perceive through the Khafi(Ajna chakra) when they are in communion with the Divine. This Divine Light in reality is visible to the disciple because of the grace of God. It is this grace for which disciples all over this world practise self control to harness the consciousnes from being attached to the external environment seeking sense gratification.
The practise of Muraqaba enables the disciple to rise from Nasoot (consciousness experienced through the attachment to the senses of perception) to Lahoot (super consciousness of the Divine Light of God).
To begin Muraqaba, the disciple invokes the blessings of the All Pervading God: Ya Allah O God, Ya Hu O He, Ya Hayy O Life, Ya Qayyum O Existing, Ya Haqq O Truth. Then the disciple may practise the Zikr (remembrance of the Divine). For only when that the disciple has acheived the withdrawal of senses from the urges compelling sense gratification that the disciple is able to acheive perfection in the worship of God. For when the mind, ego and intelligence disturb the aspirant, the aspirant would not appreciate the purpose of all these steps which are tools of Marifat. Without these tools of it is not possible to attain communion with the Divine, so says Khwaja.