It is something that comes into being. It is to respond to the outward with the outward, to the inward with the inward, to the unseen with the unseen, and to the secret with the secret. It is to strive to derive a favorable outcome from something that previously resulted unfavorably. Thus, after its occurrence, (the ruling) is written in your favor, and you become more firmly established at every step and with every dhikr (remembrance of God). For the servant who is at the beginning of the spiritual state (ḥāl), becomes the recipient of certain blessings. These blessings assist him and inspire him to show shukr (gratitude). He attributes the attainment of these to himself. However, now they have become firmly established in him as a new degree, so he is in a position to attribute them not to himself, but to Allah. Every matter is returned to Him. These are the collective explanations of the outward aspect of the knowledge of ecstasy (wajd).
Again, Abū Saʿīd al-ʿArabī said: Wajd (ecstasy) is to come face to face with joy, to attain to a lofty witnessing, the little of which cannot be endured, and the much of which cannot be borne. Its effect in imagination (khayāl) is stimulating, and its incitement to action is continual. Because of this, a sense of regret arises, and sometimes this regret can even result in death. The manifestations of wajd in the form of weeping and making sounds indicate that the wajd will increase. For wajd cannot be understood before it descends. Since its beginning and end are one and the same, there is no opportunity to become familiar with it. The beginning and end of wajd are as one. For this reason, before complete joy is attained with its occurrence, the sorrow of losing it begins. (During wajd) trembling, fainting, the immobilization of limbs, and the dominance of wajd over the intellect are due to the greatness of the spiritual influx (wārid) and the intensity of its effect. The same is true for every spiritual influx (wārid) that is unfamiliar, and that causes anxiety and fear. In the fact that wajd comes swiftly and disappears just as quickly, there is a profound ḥikma (wisdom) and a manifest blessing. (Lumaʿ, 385)
The wajd concerning the world is not a kashf (unveiling), but the witnessing of the qalb (the heart), the imagination of the ḥaqīqa (inner reality).