In the next stages one experiences a sensation of splendor, which in Persian is called Hairat. It is like when a child is born and begins to see everything new: this old world is seen by the child as a new world. As soon as the point of view is changed by the help of meditation, one sees the whole world, which is before everybody and which everybody is seeing, quite differently. One begins to see reason behind reason, cause behind cause, and one's point of view also changes in regard to religion. It changes because where the average man would want to accuse or punish or blame a person for a certain action, the one who has risen to this stage can neither judge nor blame; he only sees; but he sees the cause behind the cause.

Whom then shall he accuse? Whom shall he blame? How can he refrain from forgiving, whatever be the fault, when he sees all that is behind the fault, when he sees the reason behind it, perhaps a more valid reason than even the one who committed the fault can see himself. Therefore naturally the manner of continually sacrificing, the manner of spontaneous love and sympathy, the manner of respect both for the wise and foolish, for the deserving and the undeserving, arises and expresses itself as divine life.

It is at this stage that the human soul touches perfection and becomes divine, and that it fulfills its real purpose in life.