Those suffering from this should hold fast to the balance of the Shari'a, and adopt the rules of the scholars of the principles of religion, and take as their guides the instructions of such authoritative scholars from among the saints as Imam Ghazali and Imam-i Rabbani. They should constantly accuse their own souls, and attribute nothing to themselves other than fault, impotence, and want. Ecstatic utter­ances made by followers of this way arise from love of self, for love-filled eyes see no faults. Because of his self-love, such a person supposes a faulty, unworthy fragment of glass to be a brilliant or a dia­mond. The most dangerous, of all these faults is that he imagines the partial meanings which occur to his heart in the form of inspiration to be "God's Word," and his calling them "verses (ayat)." This infers dis­respect towards divine revelation, which is at the most holy and exalted degree. Yes, all inspirations from the inspirations of bees and animals to those of ordinary people and the elite among men, and from the inspirations of ordinary angels to those of the sublime cherubim, are divine words of a sort. But they are dominical speech in conformity with the capacity of the places of manifestation and their sta­tions; they are the varying manifestations of domini­cal address shining through seventy thousand veils.

However, it is absolutely wrong to use the proper nouns "revelation" and "divine speech" for such inspirations, and the word "verse," which is a noun proper to the stars of the Qur'an - the most evident exemplification of God's Word. As is explained and proved in the Twelfth, Twenty-Fifth, and Thirty-First Words, the relation between the inspiration in the hearts of those making the above claims and the verses of the sun of the Qur'an, which is divine speech direcdy, resembles the relation between the tiny, dim, obscure image of the sun appearing in the coloured mirror in your hand and the sun in the sky. Yes, if it is said that the sun's reflected images appearing in all mirrors are the sun's and are related to it, it would be right, but the globe of the earth can­not be attached to the suns in those tiny mirrors, nor be bound by their attraction.

An extremely important way within Sufism is the Unity of Witnessing, which is another name for the Unity of Existence. This restricts the gaze to the who love the world and are attached to the sphere of causes want to ascribe a sort of permanence to this transitory world. They do not want to lose their beloved. On the pretext of the Unity of Existence, they imagine it to have permanent existence. On account of the world, their beloved, and by ascribing permanence and eternity to it, they make it an object of worship; and, / seek refuge with God, this paves the way to the abyss of denying God.

This century, materialism is so widespread, mate­riality is thought to be the source of everything. If in such an age, the elite believers consider materiality to be so unimportant as to be non-existent, thus fur­thering the way of the Unity of Existence, the mate­rialists will lay claim to it, saying: "We say the same thing." Whereas, among all the ways in the world, the one furthest from that of the materialists and nature-worshippers, is the way of the Unity of Exis­tence. For the followers of the Unity of Existence attach such importance, due to their belief, to the divine existence that they deny the universe and beings. Whereas the materialists attach so much importance to beings that on account of the universe they deny God. How can the two come together or be compared?