Tafrid (individuality) means seclusion from society or going into retreat to devote all one’s time to worshipping God. More particularly, it denotes that even when initiates have attained states or stations that others cannot, they never see themselves as such, because of their conviction that whatever attainment they have is, in fact, a gift from the Ultimate Truth, submitting themselves wholly to Him, and always being in His company. The verse (24:25), Surely God is He Who is the manifest Truth, contains an implicit indication of this rank.

Although resembling each other in coloring, individuality and isolation express different ranks and states of pleasure. Isolation is the state of cutting off relations with everything else save the All-Beloved and of always being with Him, while individuality is being favored with total self-negation with the needle of conscience pointing to Him exclusively. Isolation is marked by the zeal and pleasure of devoted servanthood to God, while individuality is the consciousness of being a servant bound to worship Him. The depth of this consciousness is in proportion to one’s capacity and varies in degrees with respect to the things initiates feel during their spiritual journey.

Those in the initial stages of the way to individuality—which is called individuality on the way to the Ultimate Truth— are constantly in quest of Him, trying to feel Him and making strenuous efforts to find and see Him. While doing this, they never consider what being in constant quest of Him denotes nor what kinds of things are used as means to reach this goal. Even if they make use of these means in a natural way, they are concentrated on the goal with the whole of mind and heart, and are always thinking of it. They use all their abilities of thinking and contemplation on the way to making contact with Him, and endeavor to reach Him, thus spending their whole life in the climate of this sweet dream.

Travelers dedicated to reaching the goal to such degree always feel the gifts or radiations of individuality coming from their turning to God, from their love of Him, and from their visions during the journey. They also feel the pleasure of seeking only Him Who is the One and concentrating all their love on Him alone. Being freed from wasting their faculties of loving, feeling, and seeking, they sip the sweet water of unity in multiplicity. They feel a great zeal and thirst when they are journeying through the step of advancing toward Him as their sole goal, find themselves in waves of annihilation while they are burning with His love, and are in privacy with Him freed from all others than Him when they reach the peak of the vision of Him.

When halfway on the road to individuality—summarized as individuality in the company of the Ultimate Truth—they feel that they are being favored with abundant gifts from the All-Holy One. However, they should not feel vain on account of these gifts; rather, they should be ever conscious that it is not themselves who are the origin of such gifts, but they have come purely from the All-Holy One. With this consciousness, they remain full of thanks and praises for Him. Those reaching this rank of being perfected or of becoming universal human beings and the most polished mirrors to the All-Holy, Ultimate Truth, cannot help but express that this is purely His favor. The following couplet of Hassan ibn Thabit, a famous poet during the Prophet’s time, is an excellent example of this:

I have not praised Muhammad with my words;
rather, I have praised my words with Muhammad. [1]

He means that his words are praiseworthy because they are about Prophet Muhammad, upon him be peace and blessings. Such a favor should be proclaimed in attribution to God as declared in the verse (93:11), As for the grace of your Lord, proclaim it. Some sayings of the Prophet, such as, “I am the lord of the children of Adam, and the first to be resurrected on Judgment Day, and I am the one who will first intercede (with God on behalf of human beings) and whose intercession will be accepted; but there is no pride,” [2] and comparable utterances of some of his Companions about themselves belong to this category. They do not express self-pride, but rather proclaim God’s favors and are overflowing with the feelings of thanking and praising Him. Such a favor can be regarded as a threshold to the perfect knowledge of God that is for the heroes of knowledge, love of God, and spiritual pleasures. The (third) rank of individuality beyond this threshold marks a different depth of their knowledge of God and suggests an unimaginable attainment.

This third rank, which is called individuality on the way from the Ultimate Truth, and which is supported by God’s unique and most comprehensive appreciations of those who have attained it, is the rank where travelers are favored with the constant company of God due to their perfect expansion, knowledge of God, and feeling of awe and reverence beyond all measure. The heroes of this rank feel in their inner worlds that the whole universe has been annihilated in God, they feel His constant company even when among people, and convey to the creation what they have received from the Creator, opening the door for people in order that they may be enabled to meet with the Ultimate Truth. The main characteristics of such people are that, because of their modesty, they are like other human beings in appearance, they always pursue God’s good pleasure and approval in all their acts and dealings, they live in this world by concentrating on the next one, they always feel the exhilarating company of God, they convey to others what they hear, see and feel, they take an interest in everything other than Him only because of Him, and they see every other thing as a shadow of the light of His Existence.

Those who are in the first rank of individuality are dedicated to reaching the goal of their journey. Those who have attained the second rank voice, as a proclamation of the Divine favor, the fact that they have been favored with the rays of His “Facial” Light and the lights of His Existence that they feel in the hills of their hearts. They constantly thank and praise God. As for others who have attained the peak of this journey, which is in fact beyond all ranks, and who share the indescribable depth of those of the second rank, we can approach them only with respect to their missions and their consciousness of these missions. They receive messages from the Ultimate Truth and convey these to people, calling them to meet with God, trying to remove the obstacles between people and God. They put up with living only for the life of others, and if they cannot do anything for the life of others, they experience life as an unbearable suffering. These are perfect guides and conveyors of the Divine messages. Their first or greatest rank is composed of the Messengers and the Prophets, and their true successors constitute the second rank.

The initial-rank travelers to individuality are the heroes of belief and knowledge of God who are in constant pursuit and who hasten to sincerity and purity of intention. Those of the second rank are the loyal ones filled with a knowledge and love of God, who have fully displayed their faithfulness and sincerity. As for the others, whom we try to know by their tasks and missions, they are the guides and conveyors of God’s messages, those who try to make the Ultimate Truth known to people and to rouse the spirits to meet with Him. Since the heroes of this final rank also have the attributes that are shared by those of the first two ranks, they can also be called the leaders of the heroes of knowledge of God. As for the first and foremost among them, he is our master Muhammad u Ahmad u Mahmud u Mustafa, who is the master of creation and the unique one of all time and space, upon him be the best and most perfect of blessings and peace. There are many other great persons near to his sacred sphere, especially including the other great Messengers, upon them be peace. Each of them has been honored with special favors according to his rank. However, it is Prophet Muhammad, the leader of the holiest of humankind, who was constantly being honored with such favors. Others have been ready to sacrifice their lives for the sake of one moment of his relation or togetherness with the Light of Lights. All the beauties and lights with which the others have been honored are mere reflections of the Divine manifestations that he received.

In his famous Qasidatu’l-Bur’a (Eulogy of al-Bur’a), [3] Busiri expresses this highest grace as follows:

All the miracles that the other great Messengers worked by God’s leave,
were caused by the light that reached them from the light of Muhammad.
What we all know concerning him is that he is mortal human being;
but he is the best and greatest of all that God has created.
If the miracles he worked had been in proportion to his greatness,
the rotted bones would be revived when one prays, mentioning his holy name.

O God, bestow Your blessings and peace on him whom You sent as a mercy for all the worlds, and on his brothers among the Prophets and Messengers, and on the angels near-stationed to You, and on Your righteous servants among the inhabitants of the heavens and earth, may God be pleased with all of them.

Notes

1. Ibnu’l-Athir, Mathalu’s-Sair, 2: 357; Imam Rabbani, al-Maktubat, 1:58.
2. Muslim, “Fada’il,” 3; Abu Dawud, “Sunna,” 13.
3. The Bur’a by Al-Busiri is arguably the greatest classical poem in the Arabic language in praise of the character and exalted rank of Prophet Muhammad. Composed by Imam Al-Busiri in the 13th century in Mamluke Egypt, it has been recited ever since throughout the Muslim lands. (Tr.)

Hayah, which can be translated as liveliness and being alive, means that a heart which is already dead because of ignorance, misguidance and unbelief, comes to life through belief, and knowledge and love of God. The verse (6:122), He who was dead (in spirit), and We raised him to life, and set for him a light by which he moves among people without any deviation, makes this point clear.

The scholars of truth regard life as being when one is freed from the imprisonment of the body and corporeality and rises to the level of the life of the heart and spirit. The aspect of this favor which is represented by the master of the creatures, upon him be peace and blessings, who, although an individual, gained universality, can be seen in the verse (42:52), Thus, We have revealed to you from Our (world of) Command (the Qur’an as) a spirit (promising life to the hearts). The aspect which concerns all others who promise life is indicated in the verse (8:24): O you who believe! Respond to God and to the Messenger when the Messenger calls you (in the name of God) to that which gives you life (with respect to the religion and the world).

The life of the earth, with all its revival and instances of growth and flourishing, is essentially related to the soil and its content, water with its vitality, air and the gases contained in the air. Similarly, true human life is dependent on the knowledge of truth, a strong will-power and endeavor, a sound character and good morals, a deep desire for God’s company, and rejoicing at the awareness of such a great favor. All these together serve as a runway or ramp from which to rise up to the realm where souls fly and attain the eternal life.

The earth derives all its riches from the source described in (16:65): God sends down from (the direction of) the sky a kind of water and therewith revives the earth after its death; in (50:11): We have revived with that water a dead land, and so is coming forth (from the graves); and in (21:30): We have made every living thing from water. Likewise, dead souls exposed to a dearth of faith, and lack of knowledge and of love of God, are revived through belief; they begin to feel what life really means through their knowledge of God, they dive into its depths through love, and attain a full life through resolution, will-power and determination. Then, as long as initiates realize the goal of Follow God’s way of acting [1] under the guidance of the supreme exemplar of good morals, the one who is praised in the verse (68:4), Surely You stand on an exalted standard of character, they attain God’s company in the infinite air in which they beat their wings, and feel constant gratitude and enthusiasm. When the time is due, they feel so expanded with the rapture of being in God’s presence that it is as if they transcended the limits of time and space and been favored with the rank, When I love My servant, I become his hearing with which He hears and his sight with which he sees and his hand with which he holds and his feet on which he walks [2]. And as stated in (56:89): Then (there is for him) comfort in eternal relief, and abundance, and a Garden of bounty and blessing, their spirits continue, by the Power of the All-Powerful Sovereign, flying toward eternity in the Gardens of Paradise, the Presence of the Lord of the worlds, and the company of the Most Compassionate of the compassionate.

In this rank, which is the essence of true life, there is neither death nor decay. Death and decay only occur with respect to the carnal soul and corporeality, and there is permanence with respect to the heart, spirit and other spiritual faculties. This permanence is also viewed as “self-annihilation in God” and “subsistence by Him and with Him.”

There are three breaths in the life of an initiate who has reached this degree: the breath of fear, the breath of expectation, and the breath of love. As the carnal soul fulfils an important mission on behalf of corporeality and the body, fear, expectation, and love are each an important dynamic for the life of the spirit and heart. Always feeling fear and love of Him causes the conscience of the initiate to feel an overflowing pleasure by far greater than what a child feels upon seeking refuge in the arms of the mother who has just chided him. Thinking of Him as the All-Compassionate, All-Loving Lord, and considering the depth of His Mercy, is such a spiritual pleasure that if it were to take on a physical form, it would appear like a Garden of Paradise. Finding or reading His Names on the face of His works, breathing His Attributes on the climate produced by the manifestations of His Names, and feeling the pleasure embedded in wonder at the consideration of the relation between His works, Names and Attributes, gives such an indescribable pleasure that only those who have been able to realize this degree of spiritual ascension can feel it.

Those who can most swiftly reach this most precious goal, even though they are unable to feel the grace of this sacred journey at every step, are those who set off by being able to ac-knowledge their poverty and helplessness before God, and their gratitude and enthusiasm. They know how to become an ocean while each of them is still a drop; they know how to travel among galaxies while each is still a particle, and although they see themselves as nothing, they are able to live in the wheel of existence in accordance with its ultimate goal. They always travel saying, as Ibrahim Haqqi said:

I have attained pride through poverty,
and supplicating to the Ultimate Truth,
I always utter, O the All-Living, O the Self-Subsistent!

They overflow with enthusiasm and gratitude, and are enraptured with the lights of the true life and existence, which are found a step beyond this horizon. Without considering the assertions of some, such as the Unity of Being and the Unity of the Witnessed, they feel the truth of life and existence beyond all conceptions of modality, and say: This life is not sufficient for such an expanse of pleasure.

O God! Guide us to the Straight Way, the way of those whom You have favored. And bestow peace and blessings on the master of the creatures, the means of the life of the two worlds, and on his Family and all of his Companions, all of them.

References

1. al-Jurjani, at-Ta‘rifat, 1:216.
2. al-Bukhari, “Riqaq,” 38.

Ethics in Ibn Bajja’s philosophy

In Ibn Bajja’s philosophy, beings are created in order to achieve a goal. This goal, if achieved, will lead them to happiness. One who realizes this goal is, thus, happy.⁴ This goal is to know God and to worship God properly. Continuous pleasure can only be attained by the intellectual knowledge of the Eternal One.5 In Ibn Bajja’s own words:

“The one, who knows God (the only one God, with no partners) truly, knows that the greatest suffering is in God’s displeasure and being away from Him, and that the greatest happiness is in God’s pleasure and being close to Him. To be close to God can only be achieved through knowing ones own self.” ⁴

According to him, one should be considered a human to the extent that he or she differs from other beings (animals, plants, etc.). Among different kinds of animate beings, only humans can perform actions through free will.⁶ This is possible only through using their intellect, and controlling corporeal pleasures, instead of being controlled by them or banishing them totally.⁴ Actions are human in nature insomuch as they lead to this goal. For example, eating is an animal action if it is done to fulfill desire. On the other hand, it is a human action if it is done to preserve strength to achieve spiritual blessings.² When someone breaks a stone only because they were hurt by it, this is an animal action. If they do the same action in order to prevent somebody else from being hurt, this is a human action.⁶

Ibn Bajja believes that reaching happiness is not obtained by sudden leaps but through gradual steps.4 One should give priority to spiritual forms over corporeal forms, and if possible, should not socialize with pure materialists or those who mix their spiritual form with the corporeal one, except in some indispensable situations. Otherwise, as in the case of today’s materialistic world, one can easily be distracted from thinking about critical questions that would normally come to each and every individual’s mind, such as who we are, where we come from, where we are going , why we exist, and how to know about God. Secondly, one should go beyond the spiritual forms to reach the intellectual level, and socialize with those who also seek intellectual forms.³

Rule of the “solitary individual”

The “solitary individual” (tadbeer al-mutawahhed) holds an important place in Ibn Bajja’s thought. The term “tadbeer” or governance in Ibn Bajja’s philosophy means the actions done towards an end. On the other hand, al-Mutawahhed means a solitary individual who lives in a society, but who is different, intellectually, from his or her peers.1 They are, thus, alone in their thoughts within the society.⁴ Al-Mutawahhed is free and active when exposed to various influences, and they achieve the highest moral virtues: a balance between spiritual and material aspects of life.⁴ Unvirtuous people, on the other hand, are passive under various influences, and make decisions under the influence of their corporeal pleasures or animal desires, but not through using their intellect, which is what makes them human beings.

Ibn Bajja classifies cities before he gives a recipe to the solitary individual on how to achieve happiness. The cities are classified as stressing the moral values of the society. The perfect or ideal city is based on love. The citizens of this city do not quarrel at all. All views are true and all actions are right. They eat properly. Hence there is no need for doctors or judges. Ibn Bajja supports his claim with the question, “Cannot the healthy body rouse itself to resist diseases whose obscure causes come from outside?”6 On the other hand, if there is any contention in a city, it results in the need for a judge who can establish justice. Similarly, if people get harmful foods, they will need a doctor who has knowledge of treatments. So in an imperfect city, there is need for a doctor and a judge. As Ibn Bajja puts it: “The more a city needs them, the more honorable is the rank of both these classes.” ⁶

The imperfect city, being based on temporary corporeal pleasures, is not suitable for the metaphysical essence of humanity. Still, the imperfect city inherits a way to a virtuous society through solitary individuals.4 If one is in an imperfect city which does not supply any method to obtain knowledge, and is morally corrupted, and if there exists a perfect city, one should migrate to it; thus, they can gain knowledge.¹ If there is no such option, he or she should protect themself from the corruptions of their present society, and simultaneously build a social project which will provide happiness to individuals, and begin converting the society into a virtuous one.¹ The solitary individual is in a state of transition. During this state, they continue their personal education, and at the same time help convert an imperfect city into a perfect one.⁴

Contemplative seclusions

The Prophet Muhammad, peace and blessings be upon him, provides a great example of a “solitary individual.” Before he started receiving revelations, he would retreat to the mountain cave of Hira. He continued these retreats later on, especially during Ramadan, the month of fasting, when he went into seclusion for ten days, and spent time in prayer. This tradition, or itiqaf, is still being observed throughout the Muslim world. We can argue that these seclusions and contemplative retreats paved the way for him to transform a an “imperfect city” (Mecca), that was mired in ignorance, paganism, violence, and immorality, to a community of believers who exceled in ethics, learning, and peace; this was the perfect city of Medina. Yet, the Prophet was not just a solitary individual. He engaged with society in all possible ways during and before his prophethood, as a tradesman in caravans, as a social activist in a league dedicated to protect and support the distressed (Hilf al-Fudul), as a peacemaker among tribes, and as a husband and father.

Conclusion

Ibn Bajja’s philosophy on the governance of a solitary individual finds perfect embodiment in Prophetic practice. Personal education and social life are two processes that co-exist, whether in a perfect or an imperfect city, and the Prophetic practice of seclusion is a perfect way of linking the two. The construction of a perfect city joins these two processes after a period of personal education which leads to personal perfection. The solitary individual is always on the way: he or she is reading, contemplating, observing and acting constantly, and he or she does this independently of the status of the society within which they live.

References

1. Köroğlu, Burhan. 1996. “Ibn-i Bacce’nin Ahlâk ve Siyaset Düşüncesi,” (The Ethical and Political Thought of Avempace), Divan, 1, 45-46.
2. Sharif, M. M. 2004. “A History of Muslim Philosophy,” Pakistan Philosophical Congress, 3, 508-526,. http://www.muslimphilosophy.com/hmp/index.html
3. Al-Allaf, M. 2003. “The Solitary Being (al-Mutawahhed): Definitions and Dimensions of Ibn Bajja (Avempace) Philosophy,” The Essence of Islamic Philosophy, ILC-Classic.
4. Aydınlı, Y. 1997. Ibn Bacce’nin Insan Görüşü, (The Human in the Thought of Ibn Bajja), Marmara Üniversitesi Ilahiyat Fakültesi Vakfı Yayınları.
5. Stanford Encyclopedia of Philosophy, Ibn Bajja, http://plato.stanford.edu/
6. Dunlop, D. M. 1999. Ibn Bajjah’s Tadbiru’l-Mutawahhid (Rule of Solitary), Ibn Bajja Texts and Studies II, Islamic Philosophy (77), Strauss Offsetdruck.
7. Sahih Bukhari, 3, 33(260).
8. http://www.lastprophet.info/en/chronology/index.php

The heart is the home of God, clean it of others than Him,
So that the All-Merciful may descend into His home at night.

The couplet above, recorded by Ibrahim Haqqi of Erzurum in his Ma’rifetname (Book of Knowledge), expresses the intention of obtaining true love and His pleasure, and tells how to realize it. It concisely describes the way between decision and resolution and from resolution to destination. The only way to obtain peace of mind and be at rest without going to extremes and being exposed to spiritual trouble and pain is to seek the love and pleasure of God, and then order one’s life around this aim. Rumi says:

A heart devoid of the Friend and seeking Him cannot be freed from trouble and pain. [As for] a head in which there is no love of the Friend, do not attempt to find any meaning and value in it, for it consists of bones and skin.

Those who have set their hearts on Him and have decided to reach Him never neglect to follow a way toward Him and to meet the necessities of traveling on it. [1] Even if they turn their eyes from Him for a single moment to look to others, they sigh for a whole lifetime. How unfortunate is the one who lives unaware of a way leading to Him. What a great loss, impossible to compensate, it is to fall and get stuck on the way after taking it.

Decision first appears and develops in the heart, grows firmer and stronger as a feeling, and then becomes a very powerful drive directing one toward his or her destination. In this context, decision signifies an intention and resembles a seed sown in the heart’s soil. If the one who has this intention or seed in his or her heart receives help from God Almighty, the seed germinates and grows into an elaborate, fruitful tree. After a few steps traveled in decision, one finds resolution, which is defined as being determined to do something, steadfast in one’s pursuit, and consciously fulfilling all responsibilities undertaken. Resolution is the first step toward the “heavens” of reliance and surrender. The Qur’an describes this step and the final point to be reached: When you are resolved, rely on (or put your trust in) God (3:159). If this first step can be taken through reliance on and submission to God, then the road becomes level and easy to walk on, and one travels it as if flying through the air.

Decision and resolution are two important dimensions or functions of willpower. Every traveler who intends to make a long journey must stop at the station of decision and resolution to receive the permit or visa, given by God, in order to progress to higher stations. Only after this does the journey truly begin. One who has taken the wings of decision and resolution feels attracted toward the goal and, no longer advancing by his or her own power, is taken to it. A friend of God says: Whoever overflows with the desire to meet with God, despite his inability to fulfill the requirements of the way leading to his goal, God Himself comes to him. God then becomes his or her eyes with which to see, ears with which to hear, and tongue with which to speak.

For the traveler who flies along on the wings of decision and resolution, meeting with God means finding subsistence in or through annihilation. For those with whom God wills and desires to meet, it means subsistence within subsistence, [2] and they suffer no trouble or pain in the “virtuous circle,” [3] where they encounter good after good. In this circle pain changes into pleasure, and wrath or chastisement are manifested as favors. One who has reached this point always utters in pleasure: Whatever comes from You, whether it be a favor or punishment, is good. With a cup of resignation in one’s hand, he or she sips whatever comes from God, the Truth, as if it were the water of Paradise.

Notes

1. There is more than one way to God. It is said that there are as many ways or paths to God as there are breaths of people. Such a statement is said to express the differences in people’s temperaments and moods. In addition, spiritual orders use different rituals to help their initiates make progress on the spiritual path.
2. This phrase denotes the concept of compound subsistence, defined as a “firmer subsistence” and as “being well-versed or grounded in subsistence.”
3. This is the opposite of the “vicious circle” that so many people encounter in their daily lives.

Through this religion, humanity welcomed the most profound and rewarding transformations spreading in ever-widening circles from the center and witnessed the most vital changes. It was Islam which indicated the paths leading to absolute peace and salvation; it offered decisive solutions to the problems of humanity that had amassed over centuries. And today, despite the age-long efforts of many aggressive and brutal people to defame its luminous face and prevent its advance, Islam still maintains its position as a unique source of hope and treats everyone who takes refuge in it with an elixir of immortality.

Although there have been some who chose to darken their fate by breaking away from Islam during a gloomy period or by opposing it for the sake of obstinacy in a false cause, Islam’s ever fresh and fulfilling message has always been like a lighthouse for those on the voyage and a safe haven for those in peril. For all some people may say, the entire world will one day appreciate this great truth thanks to the real representatives of this religion and will run to its climate of soothing breezes. Who knows? This religion may embrace us all, just like in the first ages of revival, and blow a new soul into this moribund world! May the followers of this religion not disappoint those who pin their hopes on them by dallying and wavering; may they not shake the trust in them that has started to grow in public opinion.

In a single breath, this religion once saved the masses that had sunk up to their throats in heedlessness, ignorance, and aberration, and it elevated them to lofty horizons beyond imagining; likewise, it will certainly be a source of inspiration for today’s dispersed and aimless masses and speak to them of the privilege of being human.

One day, with its well-preserved heavenly nature, this religion will wake the riotous masses of this age to being truly human and will reveal the divine in Islam’s essence to everyone; for this religion is not an empty system that consists of nothing but abstract measures, principles, and theories. Islam is a combination of systems that is perfectly compatible with human nature and rich enough to meet all the material and spiritual needs of humanity. It is the voice originating from the realms beyond the heavens that promises a bright future for every individual and society. And now, with its unique rhetoric and enchanting effect engrossing everyone, it offers to humanity a mysterious key to unlock the gates of this world and the afterlife by way of carrying them to the heavenliness once attained in the past.

Although our religion is not being fully expressed due to some of its disloyal followers and destructive enemies-as is no doubt the case today-its voice will be heard in the skies and beyond at a providential period of time, by means of the efforts of its auspicious students who have managed to wed their heart with their mind; this will be the true shab-i arus (wedding night) for the people of their time.

If such splendors were achieved in the darkest days of history, why should they not be realized once again? As long as they are aware of their own wonder and spiritual merit, human beings are the same human beings that they were in the past, happiness in this world and in the hereafter is the main goal as it was in the past, the disciplines need to reach the goal are the same disciplines as they were before …. All that remains is for the representatives who are spiritually alert with faith, hope, and tenacity to roll up their sleeves ready for work. Hearts are under God’s control; so all this can come true one day. “When God manifests Himself with His favor, He makes everything easy / He creates the means for attainment, and grants it instantly” (Ibrahim Haqqi). We cannot say representatives of the necessary caliber do not exist at all today. It is true that there is some slackening of enthusiasm and we are acting slowly, but it is also true that many exceptional projects have been realized so far.

So many of our precious values have been revived all over the world that to ignore that fact would be ungrateful, just as it would be unfortunate to remain in despair while they stand before our eyes. How many other developments can we refer to that have been achieved as fast as that in our day? How many other revivals were there that have been as immediate as that of our day? And how many philosophies and worldviews have we seen that have been embraced by the masses in a time as short as this revival we see in our day? The world is the same planet, humanity is the same humanity, the goal is the same goal; then, why should past achievements not be realized again? Once the long-awaited truthful representatives can make their voices heard, albeit at low volume, but in a tone appropriate for all humans of diverse natures, and if those with sensible minds and spirits are made aware of their own true values, then fair-thinking souls who have always sought a glimpse of light throughout the ages will be saved from the confinements of this world and will rush forward to the expansive lands of these enlightened representatives, discovering a very different life.

Opposing revivalist movements, hedonistic circles try to sabotage every positive development; resistance comes especially from a powerful minority whose minds are completely fixed on gaining this world at the expense of the afterlife. These circles go all out to damn and smear the most positive and innocent activities that do not fit into their worldview, if it can be called a view. While they engender a new conflict every day by attacking every thing that is carried out on behalf of religion, sometimes with words like “backwardness” and at other times with delirious slanders like “fundamentalism” and “fundamentalist,” the pure souls who have awakened to true human values have always smiled back and entreated God the Ever-Patient, hoping that even those hostile circles-who are also favored with the wonder of being human-may one day feel regret for what they have done and ask pardon.

What falls to our share today is to put our faith in God, to walk with added determination on the path we know as straight, to embrace everyone as compassionately as we can, and to pronounce even to hostile groups our overflowing love for humanity. What remains beyond this is to be content with God’s will, to assume active patience against the exasperations of the time, and to move forward with consideration.

Day 1: I have finally decided to make some changes in myself. For a long time, I have been troubled about my social and spiritual life. I have been losing sincerity in my relationship with God and my relationships with other people because of the same problem-gossiping. I have spent, actually wasted, too much time talking behind people’s backs. What is more, after doing that, I feel obliged to act “nice” to those people about whom I gossiped. This double-dealing lifestyle has lowered my self-esteem day by day. But, to me, the worst result of this habit has been its damage to the relationship between me and God. In the Qur’an, God asks backbiters, “Would any of you love to eat the flesh of his dead brother?” Then He warns us, “Keep from disobedience to God in reverence for Him and piety” (49:12). Nevertheless, I have been gossiping at the expense of incurring the Wrath of God! Clearly, I need to do something to avoid reaping all these negative consequences in my life.

Day 2: Even though I have decided to eliminate my gossiping behavior, still I need to define “gossiping” as clearly and specifically as I can. In other words, I need to have an operational definition for the behavior; then I will know its limits, which acts or words constitute gossiping; and I will be able to observe and measure it. Here is my definition of “gossiping”: when a person is not present, saying, mimicking or listening to anything about him or her which would make him or her sad, angry or offended if he or she were to hear it, even if what is said is true. My goal is to eliminate gossiping by decreasing the time and frequency of my gossiping. In order to know whether or not I have accomplished my goal, I need to collect baseline data, that means, how long and how frequently I am presently gossiping when I do not take any action to stop myself. If I know this, then I can measure the effectiveness of my remedies. For this reason, I made a timetable to collect my data each day, by recording my gossiping time in minutes and my gossiping frequency as the number of times I gossiped.

Day 3: Today I decided to use the ABC model as a behavioral modification method because this model has been used to change various negative behaviors, such as anxiety and weight gain, and because its effectiveness has been demonstrated in many studies. In this model, A refers to antecedents, which mean everything that triggers the behavior; B refers to behavior, which means the behavior that is to be changed; and C refers to consequence, which means the results of the behavior, be they positive or negative. These three components directly influence our behaviors; therefore, if I intend to modify one of them, I will need to take all three into account, and shape my plan and determine my steps accordingly. Hence, while I am observing myself, I am also going to observe my ABCs and record them.

Day 4: Today I thought about the short- and long-term advantages and disadvantages of my decision. In the short term, since I will feel more honest in my relations with others, I will be more comfortable when interacting with them; however, since I won’t be able to tell them what I am really thinking at the time, I will probably feel tense, and it will be hard for me to keep what I think inside me. In the long term, since my main reason for stopping gossiping is to be a better person, a “vessel of love,” just as God wants a good believer to become, I will be progressing on a road on which servants become worthy of forgiveness and mercy. Besides this, my self-esteem, which has been lowered due to my two-facedness, will be reinstated. When I think about the consequences of behavior modification this way, I realize that success in my goal will be a very lucrative trade.

Day 7: I am still keeping records of my gossiping behavior and its antecedents and consequences. When I checked my baseline data, I was absolutely shocked. I had not known that I had been wasting so much time gossiping. I realized that whenever my friends and I get together for any kind of reason, or when people do or say something to me that makes me sad or angry, or when I see somebody whom I really do not like, I begin to judge or criticize those people and talk about them behind their backs. Now I have decided I need to block the antecedents to gossiping, so that I can reduce the length and frequency of my undesirable behavior.

Day 8: I have identified two important antecedents that trigger my undesirable behavior. First, whenever I become sad or angry at somebody, I look for somebody else, usually my friends, to talk to about the situation that has made me feel bad. By the end of the conversation, we always find ourselves gossiping. Since it is not always possible to avoid gossiping once in a conversation, only one thing remains in my hands: to refrain from looking for somebody to talk to. Keeping this in mind, I have asked all of my friends to warn me when I begin to gossip; also I have decided to distract myself when I am angry by leaving our home, walking along the bayou or doing any kind of diversionary activity until I calm down and can control what I tell my friends. In this way, I hope to break the chain of antecedents which directly leads me to talk behind people’s backs.

Day 11: Today I woefully admit that this preventative measure has not been helpful enough so far, even though it seems to work a little bit at first. I need to use some new antecedents to reduce my gossiping behavior. First of all, I will eliminate negative self-statements, such as, “It is beyond my power. I cannot stop it.” Instead, I will start giving myself positive instructions which remind me of my long-term goal and how capable I am of achieving it. In addition, I will try to replace my negative thoughts about other people with positive ones, so that I can lessen my anger, which is the first ring in my chain of antecedents. I hope that these measures will work.

Day 15: It seems that I am getting the show on the road at last, even though I still have not been able reach my goal, the zero point. I think I need to do something about my Bs. According to scholars, it is best to develop a new desirable behavior, rather than to merely suppress an old one. Hence, I need to choose a new behavior which corresponds to my initial goal. This new behavior should be incompatible with my undesirable behavior. To combat my bad habit, I have decided now to state at least three positive things about the people about whom I gossip-per gossiping session. In addition to this, I am going to try to stop my friends as well when they begin to gossip.

Day 17: Before I set to work on this, I knew that changing my habits would be difficult and stressful; however, I had no idea how nerve-wracking it would really be. These days, I am always trying to keep myself under control, to distract myself, and to clamp the lid on talking as I desire. By the end of the day, I find that I become really exhausted and tense. While I was looking for a solution to this situation, I realized that I already have the key: meditation, which is a great way of combating physical and mental stress. Actually, my regular, daily prayers, which come five times a day, provide golden opportunities for me to meditate and relax. When praying, I can both concentrate fully on my prayers, gaining strength in my relationship with my Lord, and also, I hope, decrease my stress level.

Day 19: As I guessed, my prayers are really helping me to feel calmer and more peaceful. Today I decided to try an additional relaxation method called “imagined rehearsal.” Basically, it is a combination of breathing, muscular relaxation and desensitization techniques. First, I tried to control the muscles of my body, from my head to my toe, by tensing and relaxing them intentionally. The next step was to do imaginary rehearsals of the situations that tempt me to gossip. I imagined a situation in my daily life in which somebody was acting in a way that drives me crazy; and I imagined my behavior in complete, minute detail-that I was controlling myself so I kept my mouth shut and even saying something positive about her. This simulation made me really tense and nervous, but then, I relaxed by using the relaxation method that I practiced before. Then I did the same rehearsal again and again until I became desensitized to the situation. Now I feel that if I really face the same situation, I will feel more comfortable and be able to control my reaction easily.

Day 22: Finally, it seems that it is time to harvest my grapes. According to my records, even though sometimes I have some relapses, my gossiping frequency and time is lessening. At least, I have never returned to my baseline level. I never expected to wave a magic wand and have my bad habit disappear immediately. Still, I need to reach a more stable condition and, of course, zero point, if it is possible. Even though two hopes-gaining the pleasure of God and lightening the burden of my transgressions against the rights of others-have motivated me to quit my undesirable behavior, I feel I need some more immediate, tangible motivators. I have decided to introduce some positive reinforcements into my environment, to be had whenever I do something worthy. But I have not defined the procedure yet.

Day 23: I have thought about my reinforcement procedure, and finally, I have given it shape. First, I am not going to use either positive or negative reinforcements alone. Punishment, in particular, is a temporary solution and only motivates one to avoid a certain behavior. It cannot provide me motivation to gain a new, desirable behavior. Also, punishment can sometimes cause relapses, which are usually worse than the old behavior pattern. Therefore, I am going to utilize a positive reinforcement system; and only if I need it, am I going to apply negative punishment to myself, by withdrawing some desirable things from my environment, (rather than positive punishment, whereby undesirable things are introduced into the environment). I am going to use a token system for my reinforcement process. Each time I make positive statements about others, I will gain 1 token; each time I successfully refrain from talking behind people’s backs, I will gain 2 tokens; and if I gossip, I will lose 2 of the tokens which I have already earned. I have made a list of the things or activities which would be reinforcement for me, and I have given each of them a value. For example, a cup of fruppachino costs 10 tokens, and each minute of my favorite TV show costs a token; so, for a 40 minute show I need to collect 40 tokens.

Day 26: I have finally got used to the token system, and it has started to work. I am really working hard and always keeping my token account in mind, especially since I missed this week’s episode of my favorite show-a miserable situation! Also, my friends have realized how determinedly I have been working on my no-more-gossip project. They have started to help me by warning me as soon as I open my mouth-because they knew what comes next-and by praising me when I put positive thoughts into words despite all my fury at the person involved. Actually, I am being reinforced verbally by my considerate friends; my motivators are doubled right now. Moreover, my friends are now also watching their own attitudes and behaviors to help me in the process, which makes me feel like I am in seventh heaven. In fact, my motivators are tripled.

Day 31: Only one day after I began to thank God that my troubles with gossiping were finally all over, I lapsed and gossiped. Actually, these lapses have occurred throughout the modification process and have sometimes pushed me to the brink of despair, just as the lapse today did. Sometimes other people have discouraged my use of these methods, and sometimes I have even discouraged myself by not believing that the techniques would help me or that I could attain my goal. Also, since I have been trying to resist the temptation to gossip for long time, constant self-control has fatigued me. In times of great fatigue, the only anchor for me has been my prayers and my appeals to God for patience and power. I have always tried to bear in my mind that I am doing this only for the good pleasure of God. I have kept on doing my imagined rehearsal, not only to relax, but also to remind myself of my long-term goal and reward, and to motivate myself when I am burnt out. Also, I have tried to remain in a positive mood in order to avoid hopelessness. I have tried to increase my coping and problem-solving skills, and used them actively whenever I needed to. Thankfully, all these efforts have prevented my lapses from becoming relapses, and it really has worked. When I look back, I see that I have covered ground and that I am almost done. The next goal for me now is to preserve the new behavior pattern as a habit, so that even as time passes, my new habit will be protected.

Day 35: Since I have reached my goal, I am terminating my project today; but it doesn’t mean that I am giving up everything. On the contrary, since I want to maintain the habit of not gossiping for a lifetime, I am going to carry on keeping records for a while, and reinforce the behavior with external motivators until it becomes stable. Then, in order to make my new habit even stronger, I am going to change my reinforcing procedure to intermittent reinforcing by using a variable-ratio schedule, which means that I will gain reinforcements in a variable ratio. For example, sometimes a frappuccino will be worth 7 tokens, and sometimes 10 tokens. After my reactions start occuring automatically, I will no longer need to reward myself or expect external motivation from others. Besides, I think that if I increase my participation in beneficial activities and forms of socializing, I will be so busy I will not even want to waste my time gossiping anymore. I have decided to be a better-organized person and to spend more time participating in beneficial activities, such as voluntary service. Hopefully, I will have a satisfied mind and better fulfill my duty as a servant of God.

Acknowledgment: During the modification process, I benefited from David L. Watson and Roland G. Tharp’s book, Self-Directed Behavior. I greatly appreciate all their helpful information and methods.

Sumeyra Tosun is completing her Master’s degree on criminal psychology in Houston, Texas.

The first group of people carry a “pump” in their chests, but it cannot be said that they have hearts. The second group of people live in the cloudy, misty atmosphere of their surmises and doubts, separate from God, and are unable to reach their destination. The third group of people, those who have traveled some distance toward the destination, are at risk because they have not yet reached the goal. They advance falteringly, struggling on the way of God, experience cycles of defeat and success, and spend their lives trying to climb a “hill” without being able to reach the summit.

On the other hand, those who have a firm belief live as if they see God and in the consciousness that God sees them, enjoy complete security and are under God’s protection. They study existence with insight, penetrate the nature of existence, discover their reality through the light of God, and behave soberly and with self-control. They tremble with fear of God, full of anxiety and hope concerning their final goal, and pursue His pleasure by seeking to please Him and living in a way that shows their love for Him. In return, God loves them and causes other believers to love them. They are loved and esteemed by humanity and the jinn, and receive a warm welcome wherever they happen to be.

Prophet Joseph, upon him be peace, the truthful hero of Sura Yusuf, is mentioned five times in this sura as a man of perfect goodness and deep devotion. All of creation, including the Creator and the created, friend and foe, Earth and the heavens, testified to his strict self-control and self-supervision: When Joseph reached his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who are perfectly good [worshipping and acting in consciousness of being always seen by God] (Yusuf 12:22). Here, the Almighty states that Prophet Joseph was a man of perfect goodness and self-control at the age of puberty. During his imprisonment in Egypt, every prisoner, whether good or evil, discerned the depth of his mind and purity of his spirit, and appealed to him to solve their problems: Tell us the interpretation of events, including dreams, for we see you [to be] among those who are perfectly good (Yusuf 12:36). Joseph succeeded in every trial he faced, and won a place in everyone’s heart, both friend and foe.

Once more God mentions him as a man of perfect goodness, a perfect embodiment of goodness, as his character did not change when appointed to a high government post: Thus We established Joseph in the land, to take possession of it where he pleased. We reach with Our mercy whom We will, and We never cause to be lost the reward of those who are perfectly good [worshipping and acting in consciousness of being always seen by God] (Yusuf 12:56). When his brothers, who had always envied him, acknowledged his goodness and truthfulness even before they discovered that the charitable minister in the royal palace of Egypt was Joseph. They said: O exalted sir. He has a father, aged and venerable; so take one of us instead of him, for we see that you are among those who are perfectly good (Yusuf 12:78).

Lastly, as a man perfectly matured and having acquired full spiritual contentment, Prophet Joseph himself testified to God’s blessings on him: God has been indeed gracious to us. Whoever acts in fear of God and full submission to Him and is patient, surely God does not waste the reward of those who are perfectly good (Yusuf 12:90).

It is inconceivable that an individual with such a sound heart could deviate or be deprived of God’s blessing. Such a heart has the same meaning with respect to its owner as God’s Supreme Throne has with respect to the universe, and is a polished mirror in which the Almighty looks in full appreciation. Such a mirror is not something to be discarded or allowed to break, for it is the essence and spirit of human reality and is praised by God.

In the following couplets, Rumi recalls this:

The Truth says: I consider the heart,
Not the form made from water and clay.
You say: I have a heart within me, whereas
The heart is above God’s Throne, not below.

We dream of a generation who will embrace and build the future upon interpreting problems not according to the sources or reasons from which they arise, but with respect to their ideals. If we are passengers who are on different paths and using different strategies, but all heading for the same destination, then why should we defame the others who are with us on this sacred journey that has such a lofty goal?

The circumstances that will shape humanity in the future, in particular current world affairs, are forcing us to act with utmost care and alertness; in fact, they are forcing us to do so to such an extent that any decision hastily taken for temporary measures will result in errors that have no compensation. The architects of the future are obliged to build their world on the foundations of what human love and respect stand for and what they appear to be.

With its many dimensions, the modern world has pushed humanity into many dark alleys. And we have come face to face with many problems, the nature of which we have no idea. We are trying to cope with these problems, but they are extremely slippery and inconsistent, and in due proportion the outcomes are full of contradictions. There are thousands of Khidrs who are committed to fetch the water of life from Mount Qaf for humanity, but none of them possess any sign of the elixir of immortality. Despite all the efforts of these people who are “apostles-to-be,” respect for the human soul has been severely challenged by real dangers.

We have struggled for many years in this way; nevertheless, we have not accomplished any synthesis that will constitute the pillars of tomorrow. This has indeed been impossible. Our feelings and thoughts have promised and brought about discrete things, and we were like musicians with a broken record and an incomplete composition, swaying from one door to another, looking for a producer. When every individual denies all the other truths because of the portion of truth which they hold in their hands, and when they compel others to stick to their respective portions, will it ever be possible to have ideas line up one after another, to attain new syntheses, or to discover remedies that save? Can this ever be possible while some are harassing others with accusations of unbelief and sinning, or even physically assaulting them?

The present situation that we have reached today is very dramatic and thought-provoking. Those who walked side-by-side in the past are strangers to one another today. The truths and untruths have been shifted, in accordance with group preferences, from their foundational pillars to rest on slippery rails. Under such chaotic conditions, it is impossible to discern either the loftiness of the goal or the differences of the means to attain it.

Humanity today appears to have become fixated on a single flower alone, although they had set out to enjoy the spring. They have lost all their hopes for reaching the goal that is on this path; the means to do so are what they have been fighting for. Their efforts and actions are merely to engage in effort and action. Just like a guide who has forgotten the responsibility of serving the temple and their servanthood to God, who is absorbed by trying to entertain the visiting tourists, so too have those who devoted themselves to a clique or a party today become foreign and indifferent to the ideal and the goal.

The humanity of our time has been imprisoned by focusing on one flower on the way to the spring, and has been deceived by a drop while chasing the ocean. I feel that such slavery will be impossible to overcome until we have liberated humanity and given them a new outlook. We are burdened with the task of expressing the truth . . I wish that we had been able to have done so!

No matter how charming and enchanting the atmosphere that catches the eye or fills the heart is there is no permission for us to forget the truth to which we are committed. We cannot stay alien toward each other while we are in the same camp. We do not have a monopoly of the good and the beautiful; therefore we cannot be allowed to wage a war with the passengers who are heading to the same destination but on a different path.

We may have some criticisms about the path and system of someone who thinks differently from us; this is an expression of minds that operate in different ways. But, if we are striving to reach the same horizon, we must at least respect the way others think. This is a prerequisite of heading in the same direction, sharing the same belief, utilizing the same terminology, and finally and above all, of respecting the sacred meaning glorified by God Almighty.

Let us be respectful to humankind! Let us respect the exalted truths they possess. Let us love them because of their Almighty Creator. If we can raise a community upon this perspective, people will eventually recover and they will manage to compensate for whatever they have lost.

In our increasingly diverse societies, we interact with people of different faiths. At times, this poses a great challenge: something deeply sacred and true for one faith might be in stark contrast with what is true in another religious tradition. How can we share our values in such a way that the true messages of our different faiths benefit people from other religious traditions? Interfaith dialog is a means for achieving this greater goal by persons of different faiths meeting to have a conversation. But dialog is not debate. notes Leonard Swindler. In dialogue, each must listen to the other as openly and sympathetically as s/he can in an attempt to understand the other’s position as precisely and, as it were, as much from within, as possible. Such an attitude automatically includes the assumption that at any point we might find the partner’s position so persuasive that we would have to change. There is a need to recognize that differences do exist and the objective is not to correct but to hear and listen to the other side.

Religion is usually cited as the cause of or at least a factor to conflict around the world. Drawing upon the experiences of the contributors, the goal of Interfaith Dialogue and Peacebuilding is to identify the ways in which we can engage in productive interfaith dialogue. Rabbi Arthur Schneier, one of the contributors of the book, points out that religion is never the real cause of conflict within or between societies, but it is often identified as an excuse for other causes such as ethnicity, economic disparities, and regional differences. The main assertion of the book is that interfaith dialogue can be used as an effective tool to advance peace building around the world.

Based on his experience and studies on conflict resolution, Professor Mohammed Abu-Nimer identifies four phases of development in an effective experiment of interfaith dialogue. He suggests that the earlier encounters should focus on individual and group similarities in theologies and scriptures. One example could be to jointly study the sacred texts of each religion. It must be remembered that the goal for these studies is not debate or conversions. Professor Marc Gopin notes that these shared studies should yield deeper bonds through invitations to homes and meetings with families. The second phase is to deepen the relationship through joint prayers that are not contradictory to the other faith and by participating in the other faith’s rituals. Having established trust and an understanding of the other faith, the third phase is to discover and confirm differences in religious values and faith practices. The final step should be exploring the ways in which messages of different faiths can benefit people from other religious traditions in the same community.

Articles in the book encourage us to re-think elements within our religious traditions that call on us to engage in interfaith dialog. It encourages us to breakdown stereotypes we have of the other faiths and reflect critically on the practices of our co-religionists. Contributors’ experiences show that in order to be effective, talks should be accompanied by deeds. As Professor Diana Eck affirms One world cannot be built on the foundation of competition and polarization between the superpowers. One world cannot be built on the foundation of science, technology and the media. One world cannot be built on Christian, Muslim, Jewish or Sikh triumphalism. One world cannot be built on the foundation of fear and suspicion….Laying the foundations of one world is the most important task of our time. These foundations are not negotiated statements and agreements. These foundations are, rather, in the stockpiling of trust through dialog and the creation of relationships that can sustain both agreements and disagreements.

The purpose of our creation is obvious: to reach our utmost goals of belief, knowledge, and spirituality; to reflect on the universe, humanity, and God, and thus prove our value as human beings. Fulfilling this ideal is possible only through systematic thinking and systematic behavior. Thought will provoke action, and thereby start a œprosperous cycle. This cycle will produce more complex cycles, generating between the heart’s spirituality and the brain’s knowledge, and thereby develop ever-more complex ideas and produce larger projects.

Carrying out such a process calls for strong belief, consciousness, and understanding. People with these characteristics can realize and analyze the unreflective lifestyles of others. Such people think, do what they believe to be right, and then reflect upon their behavior, thereby continually deepening their thoughts and acquiring new ideas. They believe that only those who reflect deeply are productive, and that the pain and suffering they endure makes their belief stronger and more acceptable.

They live a life of reflection by observing creation every day, sometimes reading it like a book or embroidering their minds with the wisdom they acquire. Believing that the universe was created to be œread and understood, the purpose of our creation must be nothing but that.

On its own, existence is the very bounty that leads us to a prosperous path of bounties. Given this, we should appreciate its value. Since we were created, as was a whole universe of bounties, we must use these gifts and benefit from them.

To reach this goal, we must use our willpower, a voice heard by the All-Powerful One, and develop our abilities and skills to their furthest extent, thus proving ourselves to be willful beings. Our duty is to reflect upon our place in life, our responsibilities, and our relationship with this vast universe. We should use our inner thoughts to explore creation’s hidden side. As we do so, we will begin to feel a deeper sense of our selves, see things differently, witness that events are not what they seem, and realize that events are trying to communicate something to us.

I believe that this should be life’s real purpose. We are the most important living creation in this universe. In fact, we are more like its soul and essence from which the rest of the universe develops. Given this, we should reflect upon and observe it so that we may realize and fulfill the purpose of our creation. Our duty is to hunt for insights and divine joys in our hearts and souls, for only this way of life can move us beyond the frustrating endeavors of a totally materialistic and painful life.

What makes this painful life worth living is the joy we feel while moving along the path and receiving the gifts we are given. Those who walk this path are constantly delighted with various insights. They run enthusiastically toward their final goal like a river flowing to the sea.

We do not believe that happiness comes from temporary outer sources. True happiness comes from within, deepens along with our relationship with God, and turns into an eternal life in heaven … yes, this is how joyful we are. Our inner world is a realm of Divine insights, and our consciousness is a follower of these insights. As we beckon and wait all our lives for the slightest glimpse, our souls sing in utter pleasure: œOur hearts are your throne, O King! Welcome to our hearts! (M. Lutfi).

Our generation needs guides to teach us how to achieve such belief, thought processes, and happiness. Their guidance will allow our youth to enjoy being young and living upright lives. They will experience existence and non-existence as the same thing once they feel immortality in their souls; realize that they can do more than they thought in only a couple of seconds; see the afterlife reflected in everything and thereby witness endless life; discover that life is worth living; witness that all creation rises and sets in their souls; and journey through the dimensions of their souls, just like travelling through galaxies, observing infinity within the dimensions they reach during this mortal life.