'Illumination' and 'obscuration' are two words generally used among the Sûfîs. The former means the unfolding of God, the latter means the infolding of God. These expressions do not apply to His Essence, since It is changeless. As when one finds the solution of a problem, and says, "the problem is solved"—the problem is not solved, but one's mind unfolds so as to grasp the problem; knowledge being called the solution of the problem, ignorance its obscuration—so, when one sees all from God, and not from self, when Self does away with the lower nature and sees the Unknowable,—this is designated Illumination.—Letter 14.
Dreams.
First, a pilgrim passing through the earthly qualities sees in his dreams heights and depths, streets and wells, gloomy and deserted sites, waters and mountains. Secondly, passing through the watery qualities, he sees greens and pastures, trees and sown fields, rivers and springs. Thirdly, passing through the airy qualities, he sees himself walking or flying in the air, going up the heights. Fourthly, passing through the fiery qualities, he sees lamps and flames. Fifthly, passing through the etheric, he finds himself walking or flying over the heavens, going from one heaven to another, sees the circling of the sky, and the angels. Sixthly, passing through the starry region, he sees the stars, the sun and the moon. Seventhly, passing through the animal qualities, he sees the corresponding animals. If he finds himself prevailing over an animal, it indicates his conquest over the corresponding quality. If he finds himself overcome by an animal, it denotes the predominance of the corresponding quality, and he should guard himself against it.
The pilgrim has to pass through thousands of worlds, and in each world he perceives visions and experiences difficulties peculiar to it.
O brother, the soul is for the Goal. It should boldly cry out: "Let me either cease to live, or reach the Goal."—Letter 16.
On Misconceptions.
Many men fall from doubt and suspicion. A class of people say, "God does not need our worship and services, and has no concern with our virtues and vices: why should we restrain ourselves?" Such a doubt arises from sheer ignorance, and supposes that the Law enjoins duties for the sake of God. No. Duties are for the sake of man alone.... An ignorant man of this sort fitly compares with a patient who, being prescribed a certain treatment by his physician, does not follow it, and says that his abstinence does no harm to the physician. He speaks truly enough, but works his own destruction. The physician did not prescribe to please himself, but to cure him.