The Prophet has restricted the use of contemplation to the Works of God, not to His Nature and Attributes. Thinking on God may soon end in unbelief. In order that thought may work, its object must be limited, and the Divine Nature and Attributes are unlimited. Hence a student should contemplate on the objects of Creation, noticing their [relative] permanence and impermanence, and realising the position and changes of each in its phenomenal aspect. He will thus be led to the knowledge of the Creator. Hence the Seeker should [while not neglecting outward activities, holy recitations and other duties] contemplate from time to time on Creation--Seeing the Wisdom of the Creator therein--, on his desires, on the heart and the body; he should enquire into his stages from the beginning of Creation to its end, and study his own character. His contemplation should be in conformity with Religion, based upon knowledge and experience, and irrespective of considerations of gain and loss, so that he may develop insight. Right contemplation achieves in a short time the results of long practice and worship. The Prophet has said, "Contemplation for an hour is better than [formal] worship for sixty years." As the range of the _outer_ vision differs with different men, so is it the case with _insight_, or the _inner_ vision. Some see as far as Heaven, some as far as the Divine Throne. A few have the _perfect_ insight which pierces through all Creation to the Creator. The end of contemplation is the advancement of knowledge and the acquisition of wisdom. When the heart develops knowledge and wisdom, there is a change in its condition. With that change, there comes a change in conduct as well, and the man _turns_. With the _turning_, he begins to tread the Path. Treading attracts him to God. _Then_ a current of Divine attraction may carry him to a stage inaccessible to men and genii by exertion and asceticism.... If thou longest and dost not succeed, be not dejected; for, as the Great Lord has said, "Asking is for men, acceptance for God."--_Letter 60._ RENUNCIATION. The _first_ duty incumbent upon a Seeker is the practice of =Tajrîd= and =Tafrîd=. The one is to quit present possessions; the other, to cease to care for the morrow. The _second_ duty is seclusion, outer and inner. Outer seclusion consists in flying from the world and turning thy face to the wall, in order that thou mayest give up thy life on the Divine threshold; inner seclusion consists in cleansing the heart of all thoughts connected with the non-God, whether the non-God be earth or heaven. The _third_ duty is at-onement in speech and thought, which consists in ceasing to speak and think of the non-God. The _fourth_ duty is the practice of moderation in speech, food and sleep, since this triad supports the desire-nature. Too much speaking is a bar to holy recitations; too much sleep interferes with meditation; too much food brings on inertia and checks the performance of duties.