"God is found in your judgment of Him, 
so find His mercy in your judgment, 
and especially of yourself, 
for thou art not other than He"

For if you consider yourself to be other than He, 
then know that surely you are His creation.

What does it mean to seek refuge "in God"?

O  you who would not be God (with the Sufis), 
consider the consequences of judging yourself to be 'other' (than He).
Are you not then affirming yourself to be the (non-existent) partner'?
and what part of your 'self' do you affirm to be not He, or not His?
and what part of your self is doing that affirming?
Is it the same part that affirms "La ilaha illa 'llah"?
is that you affirming, or is it Allah?
Surely you can answer that, for 
"Who know Himself, knows his Lord".

There are common aspects of intent, and more individualized aspects. 

Investigating common aspects we will discover the intent to manifest. This is not to say that there are not souls with the intent to stay hidden, but even in the accomplishment of that intent they are manifesting. 

All souls will manifest (show up).  (Is this the meaning of "all saints day"?)

The divine purpose will be known. God's will be done. (That's a statement, not a prayer).

And on their day of showing up, their ranks will be formed in accordance with their understanding. Their deeds will be known by to whom they looked for guidance. "Your worship is according to your imam" (hadith)

Those who looked to Imam Ali and the Ahli-bait will be shown the most mercy and given the most leeway. For the Prophet has said: " I ask nothing of you but that you love my family." It is not untrue that a tear shed for Imam Hussein is a ticket to paradise. There is the secret of the wisdom of deep understanding in this saying. 

Those who looked to the prophet will be questioned as to the proximity of their deeds, which were manifestations of their personal intentions, to their intent, which was the original purpose of their souls. This is made clear by the ayat (hadith?) Of "alasta bi rabbikum? Am I not your lord?"  This proximity will be judged by their proximity to the Ahli-bait and their authorized representatives who are purified (safa` - safe) from all doubt, because they got it straight from and with the Ahli-bait. Such is the secret of guidance and intercession, which the fundamentalists, who have no hope of it because they refuse it, deny.

Those who were chosen to be real sufis, purified of everything but Allah, by Allah, will be the sabiqun, the near ones, and the `arifun, the ones "on the heights", who will recognize them all by their marks (Qur`an, S:7). And this by virtue of their understanding, that they chose to sacrifice their personal pleasures for the face of their lord, and chose to seek out and walk the path of the deepest understanding to its natural conclusion. 

And those who sought, discoverd and believed in reality, by their actions, from among the rest of the peoples of all times, places, languages, and understandings, will be rewarded according to their beliefs, their intentions, and their proximity and tenacity to truth. 

And those who choose out of fear to stay in denial of the manifest truth, in themselves, others and on the horizons, will have, of their own free will, chosen to remain in the particular distress of their own making, magnified by the regret they will feel when they see the truth and compare it to the consequences of their own deeds.

It's all a matter of where your perceptions are. 

It is the trap of denial that the healers are sent to challenge. We challenge its truth, its validity and it reality. If this challenge is received with welcome, the prisoners will be freed. If it is received with defensiveness (always of vested interests), then the truth of the matter of perceived needs and fears will be brought forth for clarification and purification. 

If determined persistence is encountered in the personal war against self, the case will be left to its own outcome. But always and in every case, the desire self is seeking for, and will find, its own demise. 

So it appears that there are at least three kinds of health. There is the physical health, dealing with the purity of the physical body. There is the emotional health, dealing with the purity of the heart. And there is the spiritual health, dealing with the purity of intellect, perception, and discernment.  And we might add to this the realm of mental health, dealing with the purity of the mind.