"Now, the created world is called [the realm of] religious law, multiplicity and relativity, and the divine world is called the realm of truth, unity and resurrection. These two worlds are indispensable for human beings. In any case, as long as human beings are not manifested in this world of creation, where 'From man and woman has been scattered abroad a multitude of men and women' (4:1), they cannot attain to the divine world, since man is the offspring of both these worlds.

We may in this context, take an example which is quite near to the conditions of both these realms of being and worlds, both in respect to the body (jism) and the spirit (ruh). Being in his body, man is the child of the corporeal world, while in his spirit, he is the child of spiritual world. Just as nurture of body depends upon things appropriate to the body, so care of soul depends upon things appropriate to the soul. Just as the body cannot grow without physical nourishment, so the soul will disintegrate and will not survive without suitable nourishment. Inevitably, if the soul cannot obtain suitable nourishment, it will not nurture itself properly, and so abominable and satanic behaviour will become manifest from it."

(Source: Paradise of Submission, p. 173)

"In the same context, it can be said that the human beings possess two faculties: one enabling them, by means of the physical sun, to distinguish shapes and colours; and other enabling them, by means of the spiritual sun, to differentiate between the truth and falsehood, the true and false claimants. The faculty that perceives physical shapes and colours is called 'physical sight' (basira-yi jismani), and faculty that comprehends the praiseworthy and the blameworthy, truth and falsehood, good and evil, is called 'intellectual sight' (basira-yi 'aqlani).

The outward, material sun illuminates one's physical vision so that one may see things by means of it, and the world may unfold itself before one's vision. The sun of the spiritual realm (aftab-i alam-i-ruhani) illuminates one's spiritual vision, which is called 'the soul's rational facility' (quwwat-i natiqa-yi nafsani), through which can be differentiated good from evil, the truthful master (muhiqq) from the false pretender, and truth from falsehood. "

(Source: Paradise of Submission, pp. 173-174)

"As long as a person has not completely subordinated his self and his desires to the command and will of the sunlight of the spiritual world, and as long as both he and his worldly nature, that is, his passions, have not been annihilated, he will not be able to reach the purity of the light of love and gnosis (nur-i marifat wa mahabbat). That is what [spiritual] union is like: 'I have chosen the will of 'Ali over my desire'. Such a person never says, 'I have united myself with 'Ali and his unity in both personality and appearance.'

You see your own eye, you see the sun, and you know the power of your sight proceeds from the sun. So how can you say, 'I myself am the sun'? As long as you see yourself as a person endowed with a bodily shape and form, coming and going, talking, performing some action; as long as there is love within you, drawing its strength and sustenance from the light of gnosis cast by the divine sun (aftab-i rabbani), then in the same way that he behold with the physical eye cannot confess himself to be the sun, so he who beholds the sunlight of spiritual world cannot claim, 'I am the sun of the spiritual world.'

Indeed, you are non-existent in yourself and existent through Him. Likewise, the physical eye is blind in itself but only endowed with vision through His light. But the eye is itself not 'Him', but rather constantly in union with 'Him' — [it is] not itself 'Him. Without Him, the eye can neither see nor know."

(Source: Paradise of Submission, p. 175)

"And now, O brothers, Mawlan-na Shah Mustansir bi'l-lah, the Imam of the time says:
 
"Whoever treats himself as something (important) in this world, being sure of his own (important) existence, will become non-existent (non-entity); will be deprived of a share of existence. Man (by himself) is neither extant nor non-existent, neither light or darkness. If the Imam, who possesses association (with God, walayat), helps him, he becomes endowed with being and light. But if he does not recognize (the Imam) from a (false) sense of security, and does not swear allegiance to the Imam of the time, he will become non-existent and dark."

(Pir Pandiyat-i Jawanmardi, p.62)