He consequently devoted himself to religious exercises, listening in the first place to the voice called in Persian _âzád ává_ “the independent voice,” in Arabic, _saut-i-mutluk_, or “the absolute sound;” and in Hindi, _anáhid_. When he had duly practised this rite, he directed his eyes, opened wide between the eyebrows, which in Hindi they call _terátuk_, until the blessed form of Kaiván was clearly manifested: he next contemplated that form, until it actually was never more separated from him; he at last reached the region of intellect, and having passed through the six worlds, arrived in the seventh, and in this state of entrancement obtained admittance to the Almighty presence; so that, during this abstraction from self, the annihilation (of every thing human) and the eternity (of the spiritual) was joined to his existence. Sâdi says: “O youth! enter thou this very day into the path of obedience, For to-morrow the vigor of youth comes not from the aged man.” One morning at the dawn of day he said thus to the author of the Dabistan: “Yesterday in the gloom of night, directed by the light of spirit, I departed from this external body, and arrived at the mysterious illumination ever replete with effulgence: the chamberlain of truth removed from before me the curtains, so that on quitting this mortal nature and leaving the visible world, I traversed the angelic sphere. The supreme independently-existing light of lights became revealed in all the impressive, operative, attributive, and essential radiance of glory: this state of imaginary being disappeared, actual existence was clearly witnessed.” Hafiz says: “The perfect beauty of my beloved is not concealed by an interposing veil; O Hafiz, thou art the curtain of the road: remove away.”