“Human beings innately have a passionate love for immortality. This love is such that, because of the faculty of imagination, humans first fancy a sort of immortality in everything they love, and this is why they love it. Whenever they think of or see the death of what they love, they cry out from the depths of their being. All the lamentations arising from separation are in fact interpretations of the weeping that results from the love of immortality. If human beings were not able to perceive immortality, they could not love anything. It could even be said that one of the reasons for the existence of the everlasting realm and eternal Paradise is that humans cherish a passionate desire for immortality because of the intense love of immortality in their nature, and all humanity innately prays for immortality. It is because the Everlasting One of Majesty has accepted this intense, never-fading, innate desire of humans and their effective, powerful prayer that He has created an everlasting realm for humanity bound to die in this transient world.”¹⁾

“My innate love of permanence, which essentially arises from a manifestation in my being of a Name of the One of Perfection and Majesty, Who is naturally loved because of His absolute Perfection, and which should therefore have been directed towards the Essence, Perfection, and Permanence of that Absolutely Perfect One, had lost its way and become attached to the shadow due to heedlessness. It had sought the permanence of the worldly life, which is nothing more than a transitory mirror of what is essentially eternal. Then the Qur’anic statement, God is sufficient for us, came and lifted up the veil.”²⁾

“The intense, unshakeable, and constant love of eternity and ambition for permanence that are innate in human nature prove the existence of a permanent realm, an everlasting abode of happiness that will follow this transient world, so decisively that they necessitate the acceptance of the Hereafter with the same certainty that we accept the existence of this world.”³⁾

“And I felt—most decisively—and with that faith-born awareness I knew with the certainty of direct witnessing that my intensely powerful love of permanence, rooted deep in my nature, was in fact directed toward the eternal existence and being of the Everlasting One of Perfect Beauty. Yet, when I looked at it from two angles, I saw that the ego had drawn a veil, so that this love—having ‘lost’ its true Beloved—had turned into a bewildered fool who worships the mirror instead of the One reflected in it. I also realized that this deep and mighty love of permanence had been placed within my very being as a natural impulse, through the shadow of one of the Divine Names—an absolute perfection that is loved and adored in itself, without any cause. And since His essential perfection needs no motive, no interest, no reason beyond Himself for love—since it is wholly sufficient and entirely worthy of adoration—He has, in addition (as we said earlier), bestowed those everlasting ‘fruits’ as well—fruits for which not just one life or one permanence, but, if it were possible, thousands of worldly lives and continuities would rightly be sacrificed. By granting them, I felt, He only intensified that innate love even more.”⁴⁾

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