We have already noticed that man in his progress towards perfection has three stages: the first is the meditation of the name which the author calls the illumination of names. He remarks that "When God illuminates a certain man by the light of His names, the man is destroyed under the dazzling splendour of that name; and "when thou calleth God, the call is responded to by the man". The effect of this illumination would be, in Schopenhauer's language, the destruction of the individual will, yet it must not be confounded with physical death; because the individual goes on living and moving like the spinning wheel, as Kapila would say, after he has become one with Prakriti. It is here that the individual cries out in pantheistic mood:--She was I and I was she and there was none to separate us."[167:1] [167:1] Insān al-Kāmil, Vol. I, p. 40. The second stage of the spiritual training is what he calls the illumination of the Attribute. This illumination makes the perfect man receive the attributes of God in their real nature in proportion to the power of receptivity possessed by him--a fact which classifies men according to the magnitude of this light resulting from the illumination. Some men receive illumination from the divine attribute of Life, and thus participate in the soul of the Universe. The effect of this light is soaring in the air, walking on water, changing the magnitude of things (as Christ so often did). In this wise the perfect man receives illumination from all the Divine attributes, crosses the sphere of the name and the attribute, and steps into the domain of the Essence--Absolute Existence. As we have already seen, the Absolute Being, when it leaves its absoluteness, has three voyages to undergo, each voyage being a process of particularisation of the bare universality of the Absolute Essence. Each of these three movements appears under a new Essential Name which has its own peculiar illuminating effect upon the human soul. Here is the end of our author's spiritual ethics; _man has become perfect_, he has amalgamated himself with the Absolute Being, or _has learnt what Hegel calls The Absolute Philosophy_. "He becomes the paragon of perfection, the object of worship, the preserver of the Universe".[169:1] He is the point where Man-ness and God-ness become one, and result in the birth of the god-man. [169:1] Insān al-Kāmil, Vol. I, p. 48.