In Section 39 of *Hadiqat al-Haqiqah*, Sanai contrasts material, bodily science (*ilm-e jesm*) with the spiritual knowledge required to tread the path of God (*ilm-e raftan be rah-e haq*). He outlines the essential provisions (*zad*) for this journey, which include distinguishing truth from falsehood, renouncing worldly status and desire for rank (*jah o hormat*), purifying the soul from evil, and strengthening the spirit through intellect and wisdom.

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## Original content
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اینهمه علم جسم مختصر است 
علم رفتن به راه حق دگرست
علم آن کش نظر ادق باشد 
علم رفتن به راه حق باشد
سوی آنکس که عقل و دین دارد 
نان و گفتار گندمین دارد
چیست این راه را نشان و دلیل 
این نشان از کلیم پرس و خلیل
ور ز من پرسی ای برادر هم 
باز گویم صریح نی مبهم
چیست زاد چنین ره ای غافل 
حق بدیدن بریدن از باطل
روی سوی جهان حی کردن 
عقبهٔ جاه زیر پی کردن
جاه و حرمت ز دل رها کردن 
پشت در خدمتش دوتا کردن
تنقیت کردن نفوس از بد 
تقویت دادن روان به خرد
رفتن از منزل سخن کوشان 
برنشستن به صدر خاموشان
رفتن از فعل حق سوی صفتش 
وز صفت زی مقام معرفتش
آنگه از معرفت به عالم راز 
پس رسیدن به آستان نیاز
پس از او حق نیاز بستاند 
چون نیازش نماند حق ماند
در تن تو چو نفس تو بگداخت 
دل به تدریج کار خویش بساخت
با نیاز آنگهی که گردی یار 
دل برآرد ز نفس تیره دمار
خان و مانش همه براندازد 
در ره امتحانش بگدازد
در درون تو نقش دل گردد 
زان همه کرده ها خجل گردد
پس زبانی که راز مطلق گفت 
بود حلاج کو اناالحق گفت
راز خود چون ز روی داد به پشت 
راز جلاد گشت و او را کشت
روز رازش چو شب نمای آمد 
نطق او گفتهٔ خدای آمد
راز او کرد ناگهانی فاش 
بی اجازت میانهٔ اوباش
صورت او نصیب دار آمد 
سیرت او نصیب یار آمد
نه ز بیهوده گفت و نادانی 
بایزید ار بگفت سبحانی
جان جانش چو شد تهی ز آواز 
خون دل گشت بر نهان غماز
راست گفت آنکسی که از سر حال 
گفت دع نفسک ای پسر و تعال
از تو تا دوست نیست ره بسیار 
ره تویی سر به زیر پای درآر
تا ببینی به دیدهٔ لاهوت 
خط ذی الملک و خطهٔ ملکوت
کی بود ما ز ما جدا مانده 
من و تو رفته و خدا مانده
دل شده تا به آستان خدای 
روح گفته من اینکم تو درآی
چون درآمد به طارم توحید 
روح و دل زآستانهٔ تجرید
روح با حور همبری سازد 
دل به دیدار دوست می نازد
ای ندیده ز آب رز هستی 
تا کی آخر ز عشق رز مستی
چه کنی لاف مستیی به دروغ 
تات گویند خورده مردک دوغ
تو اگر می خوری مده آواز 
دوغ خواره نگاه دارد راز
چکنی جستجوی چون جان تو 
تو بدان نوش کن چو ایمان تو
تو ندانی به پارسی ما سی 
چون نخوردیش طعم نشناسی
من بیاموزمت که جام شراب 
چون کنی نوش در سرای خراب
برمدار از مقام هستی پی 
سر هم آنجا بنه که خوردی می
تا نخوردی مدارش هیچ حلال 
چون بخوردی کلوخ بر لب مال
چون بخوردی دو درد با صد درد 
گویم احسنت اینت مردی مرد
پیشتر چون شوی که جایت نیست 
باز پس چون جهی که پایت نیست
پیشتر زین خران بی افسار 
همه می خوارگان دل مردار
می همی عقل و جانشان بخورد 
رز همی این و آنشان ببرد
اندرین مجمع جوانمردان 
از سر بددلی چو نامردان
گر نگویی تو صادقی باشی 
ور بگویی منافقی باشی
نیستانی که بر در هستند 
نه کمر بر درش کنون بستند
کز ازل پیش عشق و همت و زور 
خود کمر بسته زاده اند چو مور
جهد کن تا چو مرگ بشتابد 
بوی جانت به کوی او یابد
کانکه را جای نیست غمخوار است 
وانکه را پای نیست بیچار است
در گذر زین جهان پر اوباش 
ار بوی ور نه بر در او باش
آنکسانی که بنده اند او را 
به خدایی بسنده اند او را
کمر بندگیش بسته مدام 
خواجهٔ هفت بام همچو غلام

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## English translation
All this knowledge of the body is limited,
The knowledge of treading the path of Truth is something else.
The knowledge of the one whose vision is most precise,
Is the knowledge of treading the path of Truth.
Towards the one who possesses intellect and religion,
He has wheat-like bread and speech.
What is the sign and proof of this path?
Ask this sign of Moses and Abraham.
And if you ask me too, O brother,
I will tell you clearly, not ambiguously.
What is the provision for such a path, O heedless one?
Beholding the Truth and severing from falsehood.
Turning the face toward the Living World,
And trampling the steep pass of status underfoot.
Releasing status and honor from the heart,
And bending one's back in His service.
Cleansing the souls of evil,
And strengthening the spirit with wisdom.
Departing from the abode of those who strive in speech,
And sitting in the high seat of the silent ones.
Moving from the action of God toward His attribute,
And from the attribute to the station of His gnosis.
Then from gnosis to the world of secrets,
And then arriving at the threshold of supplication.
Then God will accept the supplication from him;
When his need remains no more, God remains.
When your carnal self melts within your body,
The heart gradually completes its work.
When you become companion to supplication,
The heart will bring destruction upon the dark carnal self.
It will overthrow all its home and belongings,
And melt it in the path of its trial.
Within you, the image of the heart will take shape,
And it will feel ashamed of all those past actions.
Then the tongue that spoke the absolute secret,
Was Hallaj, who said, 'I am the Truth'.
Since he turned his secret from the front to the back,
The secret became the executioner and killed him.
When the day of his secret appeared like night,
His speech became the word of God.
His secret was suddenly revealed,
Without permission, among the common rabble.
His outward form became the share of the gallows,
His inner character became the share of the Beloved.
It was not out of vanity or ignorance,
That Bayazid said, 'Glory be to me'.
When his soul's soul became empty of voice,
The heart's blood became the informant of the secret.
He spoke truly who, from the truth of his spiritual state,
Said, 'Abandon yourself, O son, and come'.
Between you and the Friend there is no long road;
You are the road, put your head under your feet.
So that you may see, with the eye of divinity,
The script of the Lord of Dominion and the realm of the celestial kingdom.
When will it be that we are separated from ourselves,
'I' and 'you' gone, and only God remaining?
The heart having gone to the threshold of God,
The spirit having said, 'Here I am, enter!'
When they entered the dome of Unity,
The spirit and the heart from the threshold of detachment.
The spirit keeps company with the houris,
The heart takes pride in the vision of the Friend.
O you who have not seen existence from the water of the vine,
How long will you remain drunk from the love of the vine?
Why do you boast of drunkenness falsely,
So that they say to you, 'This little man has drunk buttermilk'?
If you drink wine, do not make a sound;
Even a drinker of buttermilk keeps the secret.
Why do you search like your soul?
Drink of it like your faith.
You do not know what 'ma sy' is in Persian;
If you have not tasted it, you do not know its flavor.
I will teach you how to drink the cup of wine
In this ruined abode.
Do not step away from the station of existence;
Lay your head right where you drank the wine.
As long as you have not drunk it, do not deem it lawful;
When you have drunk it, rub clay on your lips.
When you have drunk two dregs along with a hundred pains,
I will say, 'Bravo! What a manly man!'
How can you go forward when there is no place for you?
How can you leap backward when you have no feet?
Before these unbridled donkeys,
All of them wine-drinkers with dead hearts,
Wine devoured their intellect and soul,
The vine carried away this and that of theirs.
In this gathering of chivalrous men,
Out of cowardice like unmanly ones,
If you do not speak, you are truthful;
If you speak, you are a hypocrite.
The non-existent ones who are at His door,
Did not gird their loins at His door just now.
For since pre-eternity, before love, aspiration, and strength,
They were born girded like ants.
Strive so that when death hastens,
It finds the scent of your soul in His alley.
For he who has no place is sorrowful,
And he who has no feet is helpless.
Pass by this world full of rabble;
Be a man of spiritual realization, or else remain at His door.
Those who are His servants,
Deem Him sufficient for His divinity.
Having girded the loins of His servitude constantly,
The master of the seven heavens is like a slave.

بخش ۳۹ - فی سلوک طریق الآخرة / Section 39 - On Treading the Path of the Hereafter

In Section 28 of the *Hadiqat al-Haqiqah*, Sana'i introduces the mystical concept of death (*ajal*) not as an end, but as the essential key that unlocks the 'house of secrets' (*khaneh-ye raz*) and reveals the Abode of Eternity (*dar al-baqa*). He posits that the physical world and the divine realm are mutually exclusive; as long as an individual is bound by their selfhood and temporal existence, they remain ignorant of the unseen world (*alam-e ghaib*). Thus, spiritual awakening and the revelation of the divine scroll (*sahifeh-ye khoda*) can only be initiated by the hand of death, which transcends physical form and worldly habits.

Sana'i's Concept of Death as the Key to the Abode of Eternity

### Inner Peace and External Detachment

In Section 38 of the *Hadiqat al-Haqiqah*, Sanai describes the spiritual state of *tajrid* (detachment). He asserts that true detachment manifests as inner peace (*asayish*) and a total disregard for outer adornment (*arayish*) or worldly praise.

### The Food of the Soul vs. Worldly Desires

Sanai contrasts the common beggar, who seeks bread from a king, with the spiritual lover, who seeks the 'food of the soul' (*ghadaye jan*) through continuous remembrance (*dhikr*). He emphasizes that those who walk this path must transcend the material world.

### The Metaphor of the Lion and the Dog

To illustrate high spiritual aspiration (*'ali-himmat*), Sanai uses the contrast between a base dog seeking bones and a lion seeking the essence of life (*maghze jan*). The true seeker of detachment avoids being bound by small worldly offerings, aiming instead for complete spiritual freedom.

Sanai's Concept of Tajrid and Spiritual High-Mindedness in Hadiqat al-Haqiqah

In the Chapter on Gnosis (*Fasl-e Ma'rifat*) in the *Hadiqat al-Haqiqah*, Sanai outlines the foundational Sufi epistemological position that the human intellect (*aql*) and physical senses (*havas*) are inherently limited and incapable of independently grasping the divine essence. Sanai argues that true knowledge of God (*gnosis* or *ma'rifat*) cannot be attained through rational demonstration or sensory evidence; rather, it is initiated and completed solely through divine grace (*fazl*) and bounty (*karam*). A crucial aspect of this path is the seeker's realization of their own intellectual helplessness (*ajz*), which Sanai identifies as the true starting point of genuine recognition. Additionally, Sanai links this spiritual journey to self-knowledge, asserting that an individual who remains ignorant of their own inner nature is utterly incapable of knowing the Creator.

Sanai's Concept of Intellectual Incapacity and Divine Grace in Gnosis

In Section 51 of the *Hadiqat al-Haqiqah*, Sana'i explains the contradiction between the material world and the divine realm. He argues that duality (*du'i*), exemplified by worldly distinctions and desires, is a construct of the rational intellect (*aql*) rather than divine unity (*tawhid*). To attain spiritual oneness (*yeki'i*), the seeker must relinquish attachments to temporal status, represented by crowns and belts, as the material and spiritual abodes are mutually exclusive.

Sana'i's Concept of the Contradiction of the Two Abodes in the Hadiqat al-Haqiqah

In Section 9 of *Hadiqat al-Haqiqah*, Sanai introduces the concept of spiritual degrees (*darajat*) and stages of human perfection, likening the spiritual journey to climbing a ladder to a high roof. He warns the seeker against being content with a single step, asserting that spiritual maturity requires ascending through successive levels. According to Sanai, the very first step on this path is forbearance (*hilm*), which serves as the foundational prerequisite for true knowledge.

Sanai's Concept of Spiritual Degrees and the Steps of Ascent

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Sanai's Concept of the Path of the Hereafter and its Provisions

In Section 29 of *Hadiqat al-Haqiqah*, Sana'i outlines the mystical paradox of existence (*hast*) and non-existence (*nist*). He exhorts the spiritual seeker to strive to transcend their mundane, illusory non-existence and attain true, permanent existence through divine intoxication (*sharab-e khoday*) and religious devotion (*din*). By relinquishing the ego and submitting to the divine will, the seeker achieves a state of spiritual sovereignty over temporal existence, turning the bonds of divine servitude into a crown of honor.

Sana'i's Concept of Existence and Non-Existence (وجود و عدم)

In Section 51 of the *Hadiqat al-Haqiqah*, Sanai discusses the spiritual blindness caused by worldly attachment, presenting death not as an end, but as a moment of intellectual and spiritual awakening. He allegorizes that when the 'eye of death' closes, the true intellect (*'aql*) opens its eyes to perceive the hidden reality of the universe (*nehan-e alam*) and see things as they truly are (*chiz-ha ra chenan-ke hast chenan*). Sanai warns that humans remain ignorant of the true nature of worldly life, which they must abandon to embrace the hereafter, likened to a beautiful bride.

Sanai's Concept of Intellectual Awakening and the Revelation of Reality at Death

In Section 57 of *Hadiqat al-Haqiqah*, Sanai illustrates the Sufi method of disciplining the lower self (*nafs*) through a dialogue between an ascetic of Basra and his *nafs*. The *nafs* repeatedly prompts the ascetic with worldly demands for food, clothing, and future plans. In response, the ascetic systematically subverts these desires by offering reminders of mortality: death, a shroud, and the grave. This poem highlights the spiritual necessity of active resistance to the self's impulses, demonstrating that true renunciation of the world (*zuhd*) is achieved by confronting and denying the *nafs* through constant awareness of death.

Disciplining the Nafs Through Reminders of Mortality in Sanai's Hadiqat

In Section 65 of the *Hadiqat al-Haqiqah*, Sanai discusses the theological implications of divine praise (*thana*) and its relationship with human limitation and spiritual ascension:

1. **Fragrance of Praise:** Sanai states that any tongue that speaks of God becomes fragrant like musk, indicating that praising the divine purifies and elevates human speech and thought.
2. **The Paradox of Eloquence:** He notes that those who are most clever (*gurbuz*) and capable in praising God ultimately find themselves most helpless (*ajiz*), highlighting the inherent inadequacy of human language and intellect in fully grasping or describing the Divine.
3. **Renunciation of the Body (*Talaq-i Tan*):** Sanai emphasizes that seeking true faith requires the divorce or renunciation of physical desires and bodily attachments ('the dowry of religion is the divorce of the body'), presenting ascetic detachment as a prerequisite for spiritual proximity to God.

Divine Praise and the Renunciation of the Physical Self in Sanai's Hadiqat

In Section 4 of the *Hadiqat al-Haqiqah*, Sanai outlines a fundamental Sufi teaching regarding the moral consequences of human behavior, asserting that a person's earthly deeds serve as their companions in the grave. He explains that after the final breath, one's faith and actions—both good and bad—become their ultimate intimate companions (*muns-o-qarin*). Sanai poetically describes how good deeds (*nik*) transform into a lush garden of bliss (*rowzah-i na'im*), whereas evil deeds (*bad*) morph into a burning pit of hell (*hufrah-i jahim*). This representation emphasizes that post-mortem existence is an immediate, direct manifestation of one's moral and spiritual character during earthly life, laying the groundwork for the broader doctrine of the embodiment of deeds (*tajassum-e a'mal*).

Sanai's Concept of Deeds as Post-Mortem Companions

In Section 40 of the *Hadiqat al-Haqiqah*, Sanai uses the father's counsel to his son to illustrate the spiritual requirements of detachment (*tajrid*) and mystical annihilation (*fana*). The father advises the son to treat the material world as a temporary lodging rather than a permanent home. He instructs the seeker to strip away all outward social identity and ego—metaphorized as the robe and cap—at the threshold of divine presence (*illa Allah*). By achieving self-extinction, the seeker aligns with the divine answer to the Quranic question 'To whom belongs the kingdom?' (*liman al-mulk*), experiencing the reality of divine unity (*tawhid*).

The Allegory of the Heedless Son and the Wise Father in Hadiqat al-Haqiqah

In Section 81 of the *Hadiqat al-Haqiqah*, Sanai defines *karama* (spiritual miracles) as the internal transformation and spiritual awakening of the mystic rather than mere external wonders. Sanai describes how the seeker's soul is liberated from the physical world, allowing them to perceive the spiritual realm (*malakut*). He argues that the spiritual path demands the annihilation of the ego (*kharabi*) rather than outward rhetoric, enabling the mystic's tongue to speak on behalf of Divine Truth. Under this state, the mystic receives divine protection and possesses a spiritual authority that subjugates worldly tyrants like Pharaoh.

The Concept of Karama and Spiritual Awakening in Hadiqat al-Haqiqah

In Section 41 of the 'Hadiqat al-Haqiqah', Sanai explains that spiritual detachment (Tajrid) is a mandatory step before attaining divine unity (Tawhid). He describes Tajrid as the journey's provision and the counterpart to Tawhid, arguing that a seeker cannot comprehend unity without first stepping away from material attachments and renouncing worldly creation.

Sanai's Concept of Tajrid as a Prerequisite for Tawhid

### Overview
In Section 39 of *Hadiqat al-Haqiqah*, Sanai discusses the spiritual necessity of severing one's attachment to worldly lineage (*inqita'-e nasab*). He warns that relying on physical ancestry and material pride distracts the seeker from their true spiritual nature and divine calling.

### Key Concepts
* **Illusion of Worldly Ancestry:** Sanai argues that establishing or boasting about earthly lineage (*nasab*) binds the soul to the material world (*saray-e majaz*) and ultimately leads to spiritual ruin (metaphorized as the path to hellfire).
* **The Borrowed Skins:** The physical body and genealogical lineage are described as 'borrowed skins' (*pust-ha-ye 'ariyati*) that must be shed at death. True identity is revealed only when the soul emerges from its earthly clay.
* **Spiritual Successorship:** Instead of earthly pedigree, the human being's true honor lies in actualizing their role as a worthy successor (*khalaf*) to the divine caliphate (*khalifa-ye khoda*).

The Concept of the Severance of Lineage in Hadiqat al-Haqiqah

In his *Hadiqat al-Haqiqah*, Sanai employs the humorous allegory of an ignorant man who claims to have frequently eaten saffron (*za'faran*) with yogurt to criticize spiritual pretenders and emphasize the necessity of self-knowledge. Saffron, a rare and precious spice representing divine truth, is claimed to be well-known by a fool who cannot even recognize basic onions (*basal*). Sanai uses this story to assert that true understanding begins with self-knowledge (*ma'rifat al-nafs*); one who does not know their own self cannot comprehend others or achieve genuine knowledge of God (*ma'rifat Allah*). Without this internal foundation, any outward claim to spiritual realization or theological expertise is exposed as empty vanity.

The Metaphor of Saffron and Yogurt in Sanai's Hadiqat al-Haqiqah

In Section 10 of the *Hadiqat al-Haqiqah*, Sana'i emphasizes that spiritual safety and ultimate success depend entirely on divine assistance (*'awn-i haqq*) and conscious self-observation. He illustrates divine protection through classical Islamic motifs, such as the spider's web protecting the Prophet at the cave. Conversely, Sana'i warns that ignorance (*jahl*) and lack of knowledge (*nadani*) trap the seeker in worldly desires (compared to mind-altering substances like poppy), ultimately causing them to falter on the spiritual path (*sirat*) and fall into spiritual destruction.

The Spiritual Necessity of Vigilance and the Danger of Ignorance in Sana'i's Hadiqat al-Haqiqah

In the fifteenth section of the *Hadiqat al-Haqiqah* (the Chapter on Sanctification), Hakim Sana'i explains the concept of Divine incomprehensibility and transcendence over human thought (*khatir*) and imagination (*wahm*). To illustrate the limitation of human intellect in comprehending the Divine Essence (*dhat*), he introduces the metaphor of a blind man and his mother (*madar-e a'ma*). Sana'i argues that just as a blind person is absolutely certain of their mother's existence yet remains entirely unable to visualize or imagine her physical form ('how-ness' or *chuni*), so too does humanity know and affirm God's existence with certainty while being fundamentally incapable of comprehending or defining the Divine 'how-ness'. This metaphor highlights the strict boundary between knowing that God exists and knowing what God is, emphasizing that God transcends all anthropomorphic descriptions, categories, and rational boundaries.

Sana'i's Metaphor of the Blind Man and His Mother regarding Divine Incomprehensibility

In the supplications of Sana'i's *Hadiqat al-Haqiqah*, spiritual progress and hope are centered on the concepts of divine generosity (*karam*) and grace/favor (*fazl*). The seeker acknowledges absolute dependence on God, noting that while humans are easily checkmated by their lower selves, divine generosity is the only true source of guidance. Furthermore, because human judgment of what is beneficial is flawed, the seeker surrenders personal desires, requesting that God bestow what He knows is best ('آنچه دانی که آن بهست آن ده').

The Themes of Divine Generosity (Karam) and Grace (Fazl) in Sana'i's Supplications

In Section 3 of Sanai's *Hadiqat al-Haqiqah*, the spiritual and cosmic dignity of the Prophet Muhammad is illustrated through several key themes. Sanai contrasts the era of Adam, where the angel Iblis fell to become a demon, with the era of Muhammad, where even demons are elevated to angelic status. Furthermore, Sanai emphasizes the Prophet's absolute generosity, noting that he never refused any petitioner. Finally, the text highlights the subordination of human intellect (*Aql*) to prophetic authority and references the Islamic tradition of the archangel Gabriel assuming the form of the companion Dihyah al-Kalbi to converse with the Prophet, symbolizing the Prophet's supreme honor.

The Transcendent Dignity and Generosity of the Prophet in Hadiqat al-Haqiqah

In the *Hadiqat al-Haqiqah*, Sanai asserts the subordination of human intellect (*'aql*) to the spiritual authority and guidance of the Prophet. He portrays the intellect not as an independent, self-sufficient authority, but as a schoolchild (*dabistani*) or servant (*rahi*) in the school of the Prophet's guidance. Sanai argues that any prosperity or cleverness the intellect possesses is derived from the Prophet's spiritual influence, meaning human reason must submit to prophetic revelation to avoid going astray.

The Subordination of Intellect to Prophetic Guidance in the Hadiqat al-Haqiqah

In Section 13 of *Hadiqat al-Haqiqah*, Sana'i details the mystical and theological nature of divine guidance (*hidayah*). He argues that guidance is an absolute divine favor rather than an achievement of human intellect. Key concepts include:

1. **Sovereignty of Divine Grace:** Sana'i emphasizes that adherence to the religious law (*shar'*) and religious duties is entirely due to God's grace (*minnat-i haq*), and individuals must not attribute their righteousness to their own efforts.
2. **Inadequacy of Human Intellect:** Human intellect (*aql*) and soul (*jan*) are characterized as meddlesome (*bu'l-fudul*) when attempting to grasp the Divine without guidance, metaphorically describing them as mere pebbles compared to the ruby of divine reality.
3. **Transition from Disbelief:** Spiritual illumination is depicted as God leading humanity out of the darkness of disbelief (*kufr*) into the light of faith (*din*).

Sana'i's Theological Perspective on Divine Guidance in Hadiqat al-Haqiqah

In Section 66 of the Hadiqat al-Haqiqah, Sanai contrasts the limitations of human intellect (aql) with the efficacy of faith (iman) and spiritual longing (shawq) in approaching the Divine. Sanai asserts that the intellect remains ignorant of the true depth of God's attributes, acting merely as a canopy at His gate. Instead of intellectual speculation, the seeker is urged to cultivate sincere neediness (niyaz) of the heart. In this spiritual framework, the state of helplessness and bewilderment (hayrat) is what opens the door to receiving divine response (labbayk).

Intellect, Faith, and the Station of Bewilderment in Section 66 of the Hadiqat al-Haqiqah

In Section 21 of the Hadiqat al-Haqiqah, Sanai emphasizes the transience of the elemental and celestial realms, describing them as mere 'outer skins' (پوستهای بیرونی) compared to the inner world of faith. Invoking the tradition that 'the world is a bridge, so cross it and do not build upon it' (الدنیا قنطرةٌ فاعبروها ولا تعمروها), he warns against worldly attachment and compromise with time, which ultimately destroy one's afterlife. To illustrate spiritual direction, Sanai contrasts two types of ladders (*nardeban*): one that leads the 'heavy' (materialistic) downwards to earthly clay, and another that elevates the liberated souls toward the heart and true certainty.

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