Imam Rabbani Mujaddid alf thani (Rd) wrote : ( 1 )Everything occurring to the mind or imagination and everything understood through kashf and shuhud are creatures and that they are called masiwa Hamd be to Allahu ta'ala and salam to those slaves of His chosen and loved by Him! The valuable letter sent by the light of my eye has arrived here. "As if they were toys on the way of tasawwuf, all the things amusing the travelers have disappeared with the help of Allahu ta'ala. Nothing is now continuous. Everything coming to my mind or imagination is disappearing as soon as I say the word 'la'," you say. You write many other similar things. You add that you have been struggling so that they will be annihilated and hoping that later on they will be annihilated spontaneously. My dear son! All the things coming to the mind and imagination, even those pieces of knowledge found out through kashf and shuhud, are masiwa, whether they are afaqi, outside of man, or anfusi, inside man. [In other words, they are the creatures of Allahu ta'ala.] To set the heart on them means to waste the time on trivial things such as playing and toys. (2) Sayr-i anfusi' and Sayr-i afaqi To escape the knowledge of the imagination, it is necessary to pass beyond the way and grades which tasawwuf calls "Sayr-i anfusi" [ 'Sayr' means 'to go, to make progress', 'Anfus' means 'inside man', 'Sayr-i anfusi' means 'man's progress inside himself'.] as well as the way called "Sayr-i afaqi" [ 'Afaq' means 'outside man'. 'Sayr-i afaqi means 'man's making progress outside himself'.], and to make progress beyond afaq and anfus. Most Awliya reach there only after death. It is impossible for them to get rid of the fancy in this world. A very few selected ones from among the great ones of the awliya were bestowed upon this blessing when they are alive in this world. (3)Anfus (inside man), like afak (outside of man), is the shade, image of names. If, through Allah's grace, the shade forgets about himself and returns to his origin and begins to love his origin, he finds himself as his origin, as is stated in the hadith, "Everyone will be together with whomever he loves." He deems his existence as the existence of his origin. This origin also has an origin. From the first origin he passes to the second origin. He finds himself this second origin. Thus, he moves forward from one origin to another. This sayr is a journey which is above the afak and the anfus. Some called the sayr-i anfusi sayr-i fillah. The sayr which we are explaining is different from the sayr which they talk about. For, their sayr is husuli, whereas this one is wusuli. Ref: Maktubat sheriff of Imam Rabanni . Some of the letters are on www.hizmetbooks.org. The sharah of these letters is available in Persian and Urdu.