For some Sūfīs, absorption in the ecstasy of _fanā_ is the end of their pilgrimage. Thenceforth no relation exists between them and the world. Nothing of themselves is left in them; as individuals, they are dead. Immersed in Unity, they know neither law nor religion nor any form of phenomenal being. But those God-intoxicated devotees who never return to sobriety have fallen short of the highest perfection. The full circle of deification must comprehend both the inward and outward aspects of Deity--the One and the Many, the Truth and the Law. It is not enough to escape from all that is creaturely, without entering into the eternal life of God the Creator as manifested in His works. To abide in God (_baqā_) after having passed-away from selfhood (_fanā_) is the mark of the Perfect Man, who not only journeys _to_ God, _i.e._ passes from plurality to unity, but _in_ and _with_ God, _i.e._ continuing in the unitive state, he returns with God to the phenomenal world from which he set out, and manifests unity in plurality. In this descent “He makes the Law his upper garment And the mystic Path his inner garment,” for he brings down and displays the Truth to mankind while fulfilling the duties of the religious law. Of him it may be said, in the words of a great Christian mystic: “He goes _towards_ God by inward love, in eternal work, and he goes _in_ God by his fruitive inclination, in eternal rest. And he dwells in God; and yet he goes out towards created things in a spirit of love towards all things, in the virtues and in works of righteousness. And this is the most exalted summit of the inner life.”[28] [28] Ruysbroeck, quoted in E. Underhill’s _Introduction to Mysticism_, p. 522. ʿAfīfuddīn Tilimsānī, in his commentary on Niffarī, describes four mystical journeys: The _first_ begins with gnosis and ends with complete passing-away (_fanā_). The _second_ begins at the moment when passing-away is succeeded by ‘abiding’ (_baqā_).