With continued Muraqaba and through the attentive care of the spiritual master, the Divine light stored inside the student is raised. This results in clearing the mirror of consciousness. When this stage arrives the student embarks on a never-ending spiritual journey. This journey has two stages. In the first stage, he or she witnesses the events as if they were distant. Until he or she reaches the Divine Throne (arsh elahii) and receives the Tadjalli of the Divine Characteristic (sifaat elahiya). This style of observation is known in Sufism as Sayr Afaaq (Heaven’s Journey).

When this journey is completed and the student receives God’s enlightenment, then the journey of Inner (infas) starts. At this stage the observation and revelation reveals in such a way that the student sees the entire cosmos in his or her Point of Essence (nugta dhat) and the outward appears within. Sufis called this style of observation Sayr Anfas (Journey of Self). At the height of this level, the Gnostic (arif) sees God beyond the Divine Throne in the form of Tadjalli. The following two verses of the Qur’an (Koran) points to the Sayr Anfas:

“And He lives in your nafs, couldn’t you see?” “Soon We will show them our signs in Anfas and in Afaaq, until the Truth is revealed to them.” (Chapter25 verse 1)

When someone reaches the level where his or her inner vision is activated then they are given the Muraqaba to imagine the entire cosmos is a mirror in which the Divine Lights are being reflected. Through this imagination, Sayr Afaagi begins. In the later stage, the student is given the Muraqaba to imagine that they themselves are mirrors in which the Divine Light and attributes are shining. This imagination begins the Sayr Anfas. At the height of this journey or stage, the mirror within is also negated so as to access the Divine Essence (dhat elahii).

There is another method in which the student imagines a bond and connection existing between his or her heart and the Divine Throne. From here, the student gradually reaches the Divine Throne. In the next stage, he or she during Muraqaba and otherwise imagines these verses of the Qur’an (Koran) covering them:

“He liveth with thee, wherever thou art”

“He is closer to your vein.”

“He is inside your Nafs, Can’t you see?”