Sunday, 24 July 2011

The Hadîth Kumayl or Hadîth al-Haqîqa of 'Alî



Talisman of the Celestial Solomonic Ka'ba of Eternity, by us, 2008

Note
 
Amongst the milieu of Shi’ite gnostics and spirituals one of the oft meditated theopathic discourses of High Imamology – a source establishing an integral esoteric Shi’ite doctrine of the Perfect Man – remains the ḥadīth al-ḥaqīqa (the Tradition of Ultimate Reality), otherwise known as the Ḥadīth Kumayl. This ḥadīth is the narration of an almost Zen-like conversation on the nature of ultimate Reality (al-ḥaqīqa) occuring between the first Shi’ite Imām, ‘Alī ibn Abī Ṭālib (d.40/661), and his disciple Kumayl ibn Zīyād al-Nakhā'ī (d. 85/704?), a one-time governor of the province of Iraq during the latters caliphate. Due to its explicitly gnostic itinerary many of the critical exoteric narrators of the Imāmī akhbār literature (that is, the corpus of the Twelver Shi’ite ḥadīth) continue to consider this piece to be largely pseudoepigraphic. Nevertheless (together with the Sermon of the Two Gulfs and the Sermon of the Exposition) this ḥadīth constitutes one of the central sources of reflective High Imamological inspiration; so much so, that, whether orthodox or heterodox, it has functioned as an almost pivotal proof text of sorts among the Shi’ite contingency of the Iranian followers of the school of Ibn ‘Arabī  ever since, most notably ‘Abd’ul-Razzāq Kāshānī and Siyyid Ḥaydar Amulī who commented on it. An illuminating Akbarian exegesis was also offered by the founder of the Ni’matullāhi Sufi Order, Shāh Ni’matullāh Wāli Kirmani, who strictly speaking was not a Shi’ite (rather a Sunni of Shafite legal affiliation), but whose Order would later flower into a full-fledged Shi’ite Sufi Order. In the middle of the nineteenth century of the common era it would also act in Qājār Iran as the basis of a spatiotemporally enacted (albeit ultimately tragic) hierophanic, chilisastic dramaturgy in the minds of the leaders of the heterodox Bābī movement, who, much like the Nizari Isma’ilis of Alamut centuries before, attempting to fulfill the eschaton, in turn had culled much of their inspiration for such deemed ruptures of the sacred into history from those same deep esoteric vistas of High Imamological meditation and exegeses on this Ḥadīth Kumayl (and those other, central items in this corpus of Shi’ite theophanology) made earlier by the two founders of the Shāykhī school, from which Babism primarily derived.

In the margins of his book Bahr al-Asrar (The Ocean of Secrets) Muzaffar ‘Ali Shah Kirmani provides a complete isnâd/chain of narration for this hadîth. Henry Corbin quotes material in En islam iranien vol. 1 which states that this tradition was included in the compilation of the Nahj’ul-Balagha in its earliest recensions. Generally speaking, however, and especially from the time of Sharif al-Radi onwards, the exoteric mujtahids (i.e. the fuqaha) have not considered this tradition to be authentic. The entirety of the Shi’ite gnostic milieu without fail still do, and always will. Amongst other noteworthy commentators, it was also commented upon by ‘Abdu’l-Razzaq Kashani, Sayyid Haydar Amuli and Ibn Abi Jumhur al-Ahsa’i. This present translation is ours and a future extensive commentary will be forthcoming by us as well. Our Greatest Name commentary already offers a short commentary. A study by Bruce Wannell and Herman Landolt on this hadîth is forthcoming by the Isma'ili Institute in London. Finally, it should be noted that the entire metaphysical doctrine of the Fatimiya Sufi Order may be said to be contained within this hadîth.

Hadîth al-Haqîqa

يا اميرالمؤمنين ما الحقيقة
 Kumayl: O Commander of the Faithful, what is Ultimate (or absolute) Reality?

فقال ما لك والحقيقة
'Ali: What have you and Ultimate Reality to do with each other?

فقال او لست صاحب سرّك
Kumayl: Is it not the case that I am already sharing your secrets as a companion?

قال بلى ولكن يرشح عليك ما يطفح منى
'Ali: Yes, indeed. But that which sprinkles unto you is billowing through me unto you. 

فقال ما الحقيقة
Kumayl: So what is Ultimate Reality? 

كشف سبحات الجلال من غير اشارة
'Ali: (1) The disclosure of the Majesties of Glorification without indication. 

فقال زدنى بيانا
Kumayl: Please explain further. 

محو الموهوم و صحو المعلوم
'Ali: (2) The [apophatic] negation of all speculation and the realization of that which can be realized.

فقال زدنى بيانا
Kumayl: Please tell me more. 

قال هتك الستر لغلبة السرّ
'Ali: (3) The nullificative annihilation of the secret by the victorious rending of the veil off the mystery of the secret. 

فقال زدنى بيانا
Kumayl: Please explicate further.

قال جذب الاحدية  لصفة التوحيد
‘Ali: (4) The attraction of the Divine Oneness by the attributive apprehension of the Divine Unicity.

فقال زدنى بيانا
Kumayl: Please explain further. 

نورٌ اشرق من صبح الازل فيلوح على هياكل التوحيد آثاره
(5) A Light Illuminating from the Dawn of Pre-Eternity and shedding its traces upon the tablets of the Talismanic-Temples of Unicity.

فقال زدنى بيانا
Kumayl: Please tell me more.

فاطف السراج فقد طلع الصبح
(6) Extinguish the lamp for the Dawn hath indeed Arisen!

Theophanic Visions within the mundus imaginalis: from Subh-i-Azal's Seven Worlds & Sevenfold Metaphysical Subtleties

A brief section from my ongoing translation of Mirza Yahya Nuri Subh-i-Azal's ON THE SEVEN WORLDS AND SEVENFOLD METAPHYSICAL SUBTLETIES ( fi 'awwalim-s-saba' wa masha'ir-s-saba')

Original Arabic text can be found here.

 ...when ye have attained to that Fruitful Plenitude of Justice and that Picture Gallery of Excellence, from the degreed instantiating-momentary-glanses of That Discloser, look within That Fruitful Plentitude and circle it in order to behold That Veil pregnant (wâsiq) within thy soul from this, the holy waters (al-mîâh); and glorify with extollation whilst in that overflowing pool (al-ghamr) and drink from those [holy] waters and bestow upon those [birds] flying in that firmament their portion of good fortune; and do not bar anyone from entering into their delight and portion of good fortune. Praise thy Lord most highly by that which hath been given thee within that expansive-extension and enter therein that canopical pavillion and expand thy breast by that which the Spirit of Permission will cast upon thee. Weigh within thy inner mystery the dusky colored Female Dove of the [divine] Command (warqâ’ al-amr) and hear the melodiousnesses of the birds of the Hidden Cloud within the melodalities of the branches of that divine Tree, and the melodations of the fruits of that immense [celestial] Tree, for verily in there are the wonderous beauties (abhâj) of the instantiating-momentary-glansing-degrees of the secreted-mystery of God and the fragrant breezes from the drawn ecstatic magnitizations of the holiness of God. In this one belong numerically abundant reverbations (la‘al‘a’an jamm'an) most serenely pure from the Elevated which disclose unfoldingly (ajla) from It and delectate from every delectation and disclose-effulgently from every majestic-dislosure and disclosing-majesty. Draw ecstatically magnitized from every beauty that is in there which are naught except the excellences from thy Lord to the folk of that shimmering depth. Verily there are found therein every delectating-pleasure in the proximity of That Just Beauty (jamâl al-‘adl); and magnetically-drawn-ecstatic are everything to it by the Peacock’s majestic scintillance; and dispersively-separated is the dusky colored Female Dove of Perfection (warqâ’ al-kamâl) Who warblingly warblates upon thee (tagharradad bika) that connecting-union (al-wisâl) of the excellences from thy Lord. Verily She melodiously-modulates (ghanna) the fire-grating torches (mash‘âl); and when ye arise, O ye wayfaring-traveller (yâ ayyuhâ sâ’ir), from the slumbers of heedlessness, observe the degreed instantiating momentaryglanses of thy Lord in that Sina’i of Justice (sînâ al-‘adl). Muskify thyself by that which illuminatively effuses from the dawns of reality and behold the Theophanic Self-Disclosures of thy Lord in the horizon of Its Command, and breathe within that spatial-expanse of Glory and firmament of Mighty Excellence. Fly in that Hidden Cloud of Unknowing and travel in that shimmering-depth and mount upon these planetary constellations, for in it are wonderous wonders from every creation; and God originates in it all that which It desires from the epiphanic stations of the Theophanic Self-Disclosures; for all that which is apportioned to thee in the presence of thy soul exalted in these instantiating-momentary-glansing-degrees is from this, the constellations, and that overflowing shimmering-depth (al-lujaj al-ghâmira) and the wavey oceans of motioning intensity (al-bihâr al-mutamwaja) and the drawn together encircling-assemblies of enstretched-gathering (al-qamqâm al-makfûfa) and the mid-oceanic swelling-enkindlements (tamtâm al-masjura). In all of them hath risingly-dawned the [Versical-]Signs (âyât) of the existential manifestations of the contingent-possibilities; and God hath existentiated in every one of those epiphanic stations that which cannot be enumerated other than by It and cannot be encompassed except by It.

~

And when ye attain to that Point and connect to the gates (abwâb) of Its Remembrance, as ye come to the locus of what God hath determined in Those Comprised Points, noetically cognize the situatory-placements of the Deciding-Wisdom and behold the Effulgent Lights in the situs of the logoic-Self (nafs) of That theophanically disclosing Light emanatively shining from It. Strive so that nothing veils thee from the dawned arisings of those degreed- instantiating-momentary-glansings, and the divine fragrant-breezes, when ye are in that realm-world of the Reality, the rising-dawnings of true limitlessness; for all of them are an invocatory remembrance (dhikr) from this, the Point, issuing from the direction of Its theophanic Self-Disclosure in the localized-center of Its high-altitude. With It are innumerable modal-grades (shu’ûn) without number from the realm-worlds of the empyreans of power (jabarût) without enumeration; and in all of those realm-worlds is a Point with Its Sun and Its Moon: realm-worlds of the divine reality (lâhût) and realm-worlds of the empyreans of power (jabarût)...That is the secreted mystery (sirr al-mustasirr) and the one-eyed secret (as-sirr al-aw‘ar). None amongst its servants can behold it and nothing dawns upon It except God. Strive ye to that encounter within the journey, in those, the boundless oceans (al-yamûm), and reach ye to the altitudinal-highness of Its granderous-magnificence, and behold the heavens how It motions it to travel. ...When in those stations and those modal-grades of the Theophanic Self-Disclosures, from the realm-worlds of the infinite empyreans of power and the degreed-instantiatory-momentary-glansings of the Mighty-Granderousnesses, know none one can noeticize within it and none shall behold what is upon it except God, thy Lord. To It is the Hereafter/Finality (al-âkhira) and the Primality-Origination (al-ûlâ) and in Its Hands are the empyreans of all-things, [doing] as It pleases with Its servants by that which It desires from Its Theophanic-Manifestations; unveiling (kashf) the masks (al-qanâ‘) from whomsoever It wills; guiding to Itself by their own volition to Its Gate. And the Truly Real (al-haqq) comes meeting whomsoever beseeches Its Excellence and Its Magnanimity; and It doth not withhold Its Mercy from any soul, nor doth It veil any soul from Its meeting (liqâ’); and It doth not screen Itself from anyone in the modal-grades from the degrees of Its proximity or Its good pleasure. So do not refrain from Its soothing-tranquilities (hûdanûhi), but give thyself at all times to It in all that which It Theophanically Self-Discloses and bear witness-behold what ye desire from Its Comprehensive Theophanic Manifestations in a [single] Versical-Sign amongst Its Versical-Signs when by it God created all-things and [by it] sustains creation; makes to die all-things and then enlivens what It fashioned; governing the cause of the Heavens and the earth, [indeed] creating all-things. So praised be It and high be Its state, for nothing can know It except It, and nothing can find It other than Itself!

Translation of the opening exordium from my forthcoming English translation of Hajji Mirza Jani's Book of the Point of Kaf: Being the Earliest History of the Babi Movement


He is the Most Sublime, the Most Holy!

In the Name of God the Compassionate, the Merciful!

Praise without equal and extollation without likeness are descriptive of the Beauty of the Most Holy Essence of the All-High Who is and hath ever been [reflected] in the mirrors of the subtilised heart-fluxes of the creatures of the denizens of the divine realm, for they proclaim from within the [locus of the] existential particles of primality, by the tongue of the One Worshiped, that, God verily testifies no other god is there besides Him, so glorified be He, glorified be He above what the gnostics assert! And thanksgiving without recompense and benediction without interruption are worthy of the Luminous Essence Whose noble Remembrance within the empyrean realm-worlds of power, by the Remembrance of the First Remembrant and the Illumination of the Light of His Grandeur, is the productive outcome of the pinnacle of Intelligences; for all of Them proclaim by His tongue, 'this is the versical-sign of God's unitarianism and God's veil of singularity, and 'nothing is like unto Him' - and may my soul and the soul of contingency be His sacrifice, for 'we are the first among the worshipers'. And the Splendor of God then His Laudation is due the unalterable Majestic Countenance, the Sun of Whose High Existence in the world of the dominion, from the station of 'I am the High above all the Highest', dawns and flashes forth the fire of His Victory then His Mercy and His Justice within the mystery of every breath possessing possessor of selfhood, for all of them are observers by His Observation as the elevenfold progeny; may my soul, my spirit and the soul of all creatures be Their sacrifice; the veils of Power and the hem of the Countenance of His Providential Guidance; and the succeeding executors of His Messengers; and the commanders over His creation in every world of the unseen and the apparent; and the Theophanies without end of the Lights of the Moon of Its Providential Guidance over the talismanic temples of Its shî'a amongst the denizens of the terrestrial world; until they recite within the tablets of their composite bodies the Elevated Words of God from the [situs of the Divine] Names and Attributes, and they say, 'we are the fruit of creation and we are the Countenance of the One Worshiped, for we say “verily we are from God and unto Him shall we return'; and we are the Universal Word; and for this purpose God fashioned Our Remembrance in every morn and eve; for these are the Four Phrases that God hath Revealed from the treasuries of Its Knowledge: Glory be to God from the treasure house of the divine realm; and praised be God from the dominion of the empyrean realm-worlds of power; and no other god is there besides God in the concourse of the angelic kingdom; and God is the Greatest in the grips of the terrestrial world; and our final invocation be, verily praised be to God, the Lord of all the worlds!

And as for the matter at hand: within the purified inner hearts of the unitarians and upon the unsullied mirrors of the intelligent and in the goodly souls of the wayfarers and inside the balanced perception of the visible spirits, it is neither concealed nor hidden that the wise Divinity has not created creation except for the sake of manifesting His Effusions and His Bounty; this, as the First Effusion is Existence; and Existence is the Known; and the Known is the soul of Knowledge; and Knowledge is the Will; and the Will is Love[1], just as it has been recounted in the hadîth qudsî  “I was a Hidden Treasure and I desired to be known, therefore I created creation in order to be known.”  Thus did the materia of existentiation become Love’s creations. And the fruit of the Divinity’s love is the manifestation of It’s gnosis within His dominion just as It hath proclaimed by His own Glorious Words “and We did not create the spirits and humanity other than to worship”[3] or [as it were] ‘to noeticize’; for it is very much evident that [true] worship without the [requisite] gnosis of the Godhead is absurd because so long as a person has not become noetically cognizant of the true reality of That Soul Who is the possessor of [the divine] Beauty, neither shall they become ecstatically drawn to the dawning visage of Its Perfection; and as long as they be unaware that [That Soul] be the holder of [the station of divine] Majesty, neither shall they become trepid in the blaze of the Wrath of Its Victory.

By the proof of reason, between the knower and the known, gnosis is divided into four parts: (1) the exaltation of the station of the knower over the known; (2) the equality of station; (3) the mention of unification; and (4) the exaltation of the station of the known over the knower, and this station is said to be the station of overshadowing.


[1] اوّل الجود هو الوجود و الوجود هو المعلوم و المعلوم هو نفس العلم و العلم هو المشيّة و المشيّة هو المحبّة
[2] Qur. 51:56

Text of E.G. Browne's 1910 Leiden edition

A prayer of Mirzá Yahyá Núrí Subh-i-Azal from his ETHICS OF THE SPIRITUALLY-MINDED (akhláq al-rúháníyyín)

قدسان ربّنا الازلي

The following is my translation of a prayer by Mirzá Yahyá Núrí Subh-i-Azal (d. 1812)  from his seminal doctrinal work the Ethics of the Spiritually-Minded (akhláq al-rúháníyyín). The longer Arabic version of this work presently exists only in a handful of manuscripts. A Persian translation and summary by Hádí Dawlatábádí can be found, here.

The prayer below constitutes the conclusion of this abridged Persian version of the longer Arabic work. See my critical notes below the prayer regarding this important Bayání work.

 ~

Glorified art Thou, O God my God, I indeed testify to Thee and all-things at the moment when I am in Thy presence in pure servitude, upon this, that verily Thou art God, no other God is there besides Thee! Thou art unchanged, O my God, within the elevation of Grandeur and Majesty, and shall be unalterable, O my desirous boon, within the pinnacle of power and perfection inasmuch as nothing shall frustrate Thee and nothing shall extinguish Thee! Thou art unchanged as Thou art the Capable above Thy creation and Thou art unalterable as Thou indeed shall be as from before inasmuch as nothing is with Thee of anything and nothing is in Thy rank of anything! Thou accomplisheth and willeth and doeth and desireth! Glorified art Thou, O God my God, with Thy praise, salutations be upon the Primal Point, the Chemise of Thy Visage and the Light of Thy direction and the Luminosity of Thy Beinghood and the Clarity of Thy Selfhood and the Ocean of Thy Power by all that which Thou hath bestowed upon Him of Thy Stations and Thy Culminations and Thy Foundations, for nothing shall frustrate Thee of anything and nothing shall extinguish Thee of anything! No other God is There besides Thee, for verily Thou art the Lord of all the worlds! And blessings, O God my God, be upon the one who was the first to believe in Thee, the Visage of Thy Selfhood and the Decree of Thy direction; and upon the one who was the last to believe in Thee, the Essence of Thy direction and the Visage of Thy Holiness; and upon those whom Ye have made martyrs/witnesses (shuhadá’) unknown except by Thy Command nor restrained except by Thy Wisdom; then upon those to whom Ye have promised that Ye shall make Him manifest on the Day of Resurrection and He whom Ye will upraise on the Day of the Return by all which Thou will bestow upon Him of Thy Power and Thy Strength, for nothing shall extinguish Thee and nothing shall frustrate Thee! Ye determine all-things, for verily Thou art powerful over whatsoever Thou willeth! And I indeed testify, O my God, between Thy hands that verily there is no other god besides Thee and that He whom Ye shall make manifest on the Day of Resurrection is the Chemise of Thy Creativity and the Visage of Thy Manifestation and the direction of Thy Victory and the substance of Thy Pardoning and the branch of Thy Singularity and the clarity of Thy Unicitarianism and the Pen [of the Letter] Nún (al-qalam al-nún) within Thy Beinghood and the setting of the Cause-Command within Thy Essentiality inasmuch as there is no difference between Him and Thee except that He is Thy servant in Thy grasp, such that whatsoever is in the Heavens and the earth and what is between them will then be filled by His Name and by His Light until it be made apparent that no other god is there besides Thee and no Beloved is there like unto Thee and no Desired One is there other than Thee and no Dread is there of Thy like and no Justice of Thy equal! No other god is there besides Thee! Glorified art Thou, O God, and by Thy praise, blessings, O my God, be upon the Guide to the Throne of the Hidden Cloud and the Path to Thy Presence in the Sina'i of Authorization and the Caller by Thy Logos-Self and the Crier of Thy Permission between Thy Hands and the Ariser of Thy Attendance by Thy Command; then the Triumph, O my God, by all that which Thou will bestow upon Him of Thy Power, then that which will be made manifestly apparent of the Word upon the earth and what is upon it by Thy grandeur, and also in this that nothing shall ever put out His Light! Verily nothing shall frustrate Thee of anything and nothing shall extinguish Thee of anything! Thy mercy encompasseth all-things and verily Thou art powerful over what Ye have willed; and to the one who prays to Thee, Hearing, Answering, for verily Thou art Observant over us, and verily Thou art High, Praised beyond that which the inner hearts can comprehend! 

~

Critical notes to Akhláq al-Rúháníyyín


The Akhláq al-Rúháníyyín, or the ‘Ethics of the Spiritually-minded’, is originally a Baghdád era work of Subh-i-Azal’s (1852/3-1863) dealing with the moral imperatives and ethical propaedeutics of spiritual wayfaring (sulúk) from the Bayání perspective. While broaching much in terms of both ethical and prescriptive matters, this work pretty much belongs to the genre of ‘irfán (gnosis and esotericism). Its original recipient was one Aqá Abu’l-Qásim Káshání who was later murdered in Baghdád by the Bahá’ís during the period of the Direful Mischief (fitna-i-saylam) in the mid/late 1860s. Two different versions of this work presently exist: 1) a longer Arabic version by Subh-i-Azal and 2) an abridged Persian summary translation of the longer Arabic by Hádí Dawlatábádí undertaken at the request of one Hájj Muhammad Hussein Isfáhání, see Yád-dásht-há-ye Qazvíní (Qazvini’s notes), (ed.) Iraj Afshár, Tabríz 1363 shamsí, vol. 7-8 (in one), p. 260.

Unfortunately Qazvini’s notes do not indicate when Hádí Dawlatábádí’s translation was actually undertaken. It should be noted, however, that the scan of the longer Arabic ms. version in our possession contains sixty-two (62) folio pages with fifteen (15) lines per page -- and no colophon. Our word-processed Persian rendition of Hádí Dawlatábádí’s adaptation, minus the translator’s preface, is forty-three (43) pages long with thirteen (13) lines per page. We should mention here as well that we have not perused Dawlatábádí’s original but only the PDF kindly forwarded to us in August 2009 by a member of the Iranian Bayání community: i.e. a word processed typescript set in a fine nasta’lîq font. Omitting the entirety of the exordium as well as the initial doxography, while including the opening words of the opening address (i.e. occuring just after the second lengthy doxology following the exordium in the original Arabic), Dawlatábádí’s translation properly begins on page 4, starting at line 4, of our lengthier Arabic text and concludes with the prayer commencing on page 32, line 14, ending at the top of page 35, line 3, of the Arabic ms.

The main body of the text of Akhláq al-Rúháníyyín is divided into six sections constituting the response to six questions posed by our original querent Aqá Abu’l-Qásim Káshání. Our Arabic ms. contains a seventh and eighth section as well. The seventh (pp. 35-47) seems to be addressing the community of the Bayání faithful as a whole, or several specifically unnamed individuals, as it begins immediately after the aforementioned prayer and with the interjection ‘yá ‘ibád’, O servants! The following eighth section deals with a response to a question posed by one Hajjí Kamál Daráyih (pp. 47-62). Pending consultation of another complete ms. of Akhláq al-Rúháníyyín, we are presently working with the assumption that the seventh and eighth sections constitute a contiguous unit to the overall piece, or even appendices to the preceding six sections, and not another work appended to our text. But since the Persian rendition does not include these in its abridgement, here we will limit our summary only to the six main sections of the text, concluding with a translation of the prayer [already provided above - NWA] mentioned which closes section six (note: the benediction opening the prayer in the Persian rendition does not occur in the Arabic text). Our page numbering below refers to our ms. of the Arabic text.

The first section (pp. 3-19) deals with the preliminary characteristics necessary of the spiritual seeker (sálik) to embark upon the path of wayfaring, particularly in acquiring the requisite behaviours and attitudes incumbent on its success -- viz. makárim al-akhláq, praiseworthy character traits, which involves cutting the worldly bonds and fetters and purifying the inner life such that the inner and outer characteristics fully accord with one another becoming one and the same, etc. In this section Subh-i-Azal also explains how the various levels of wayfaring build upon each other whilst corresponding such levels of wayfaring to the metaphysical presences of the Divine, i.e. háhút, láhút, jabarút and malakút. One by one the various moral and ethical necessities requisite to success are detailed while the numerous pitfalls and dangers of the path are likewise spelled out. Practical instructions follow with specific rejoinders regarding the prescriptive ordinances laid out in the Bayán, including prayers, specific verses and the number of daily scriptural recitations to be made, including the introduction of doxological formulas by Subh-i-Azal, which are then clarified as regards their inner significance as well as metaphysical correspondences. Throughout the discussion the pivotal importance of maintaining the correct attitude towards Tawhíd (the Unicity of the Divine), particularly in its Bayání enumeration, as well as towards the Living Mirror who is the dispenser of Divine grace as its vicegerent, are reiterated thereby rooting the full spectrum of the individual spiritual quest firmly within the larger soteriological orbit of the Bayán.

Section two (pp. 19-23) is Subh-i-Azal’s response regarding the question of the Threshold/Gate of Knowledge (báb al-‘ilm) of the era. Here the Gate of Knowledge is identified in the first instance as being the Point of the Bayán and in the second instance as Subh-i-Azal himself as the Mirror to this Point, with the latter explicitly asserting his complete spiritual identity with the Essence of the Seven Letters. The characteristics of what constitutes a genuine Point of Knowledge are enumerated, such as unacquired and inspired knowledge, which is then contrasted to any who might falsely claim such a position without possessing the qualification detailed. Without naming any individual claimants, Subh-i-Azal categorically rejects such claims by others as malefically inspired and thus manifestations of satanic motivation. It should be noted that while the Persian editor of Hádí Dawlatábádí’s adaptation has placed remarks parenthetically within the text suggesting Mírzá Husayn ‘Alí Núrí Bahá’ and the Bahá’ís as the possible identify of the suggested culprit(s), it needs to be emphasized that, until the mid-1860s when the Bahá’í founder made his own claims explicit, several other claimants had also arisen positing similar claims. We mention this because the word processed Persian text appears to generate some ambiguity about the actual location and dating of the original of this piece, when it is a Baghdád era work.

Section three (pp. 23-26) responds to a question regarding the differences amongst the creatures of creation as regards faith (imán) and infidelity (kufr), or why some are guided and others misguided and so led to error from the truth, even though the totality of creation in-itself is considered equal from the Divine point of view. Here Subh-i-Azal instances the examples of light and darkness, life and death, etc., as the dual contrasting elements determined by the singular determination of the Divine providence itself. As such, while on one level faith constitutes the individual determination of drawing nigh unto the Divine, and conversely infidelity its turning away, from another point of view such guidance or misguidance is also simultaneously to be deemed providentially determined by God in illo tempore in the primary instance.


Section four (pp. 26-27) responds to a question regarding the primal life (hayyát al-úlá) or the life of the world (hayyát al-dunyá) and the hereafter (ákhira). Here Subh-i-Azal posits the symbolism of two lights and two fires, namely, the light of the world and the light of the hereafter, and the fire of the world and fire of the hereafter. The light of the world corresponds to the light of the hereafter and likewise the fire of the world to that of the hereafter. Whomsoever enters the light of the world, so long as he/she remains steadfast to this light in the world, will enter the light of the hereafter, and conversely those who are with the fire of the world will enter that of the corresponding fire of the hereafter. Light represents faith, specifically in the Bayán and its Speaker (here Subh-i-Azal), and fire represents rejection and infidelity. This reoccurring symbolism is one of the key themes and motifs in both the Persian and Arabic Bayáns as well as throughout the entirety of the corpus of the writings of the Essence of the Seven Letters from 1847-50. It should be noted that one of the epithets of Subh-i-Azal was Light (núr) such that here the intention is explicit as to who and what the Light of the world denotes, and conversely what (and later, who) the fire (nár) is. It should also be noted that this theme is also one reoccurring within the writings and sayings of the Shi’ite Imáms, particularly in the collection compiled by Kulayní, see especially Mohammad Ali Amir-Moezzi, The Divine Guide in Early Shi’ism: The Sources of Esotericism in Islam, (trans.) David Streight, Albany, 1993, pp. 87-88, passim.

Section five (pp. 28-30) answers questions regarding marriage. Here Subh-i-Azal prescribes marriage with believers only and stipulates that marriages contracted not exceed beyond two wives, the exceeding of which is scripturally proscribed (harám). He encourages mutual respect within matrimonial life, supports equality in the relationship, and likens spouses as mirrors to each other and as two equal limbs within the same metaphoric body. Since this work is a Baghdád era work it is interesting to note that such a position, already enunciated earlier in the Bayán by the Essence of the Seven Letters, is even more strongly voiced by Subh-i-Azal in this epistle at such an early period; that is, a period well over a decade or more before Mírzá Husayn ‘Alí Núrí Bahá’ articulated the same position verbatim in his own tablets and book. Among other principles plagiarized by the Bahá’í founder from the Bayán and the writings of Subh-i-Azal, this is yet another glaring example. Even the choice of symbolism and metaphor here employed by Subh-i-Azal, not to mention the number of wives not to be exceeded, are identically the same ones drawn on in the 1870-1871 period when Mírzá Husayn ‘Alí Núrí Bahá’ composed his assorted tablets and the Kitáb-i-Aqdas where such principles are likewise articulated. Additionally in this section Subh-i-Azal reiterates several Bayání prescriptions regarding the ritual impurity of unbelievers and the duties of future Bayání rulers regarding relations with unbelievers.

Section six (pp. 30-35) rearticulates the points already detailed in the first section as a conclusion. It once again re-emphasizes the central importance of maintaining the correct attitude towards Tawhíd as enumerated in the Bayán and concludes with offering the following prayer translated below [provided above - NWA] as an obligatory prescription to be recited by the querent.


(2009)

Mehr

به نام يزدان
 
In the Persian language there is the word 'mehr'. Etymologically this Persian word is connected to the pre-Zarathushtrian solar deity Mithras. 'Mehr' in Persian has several meanings and is encountered quite often in poetry. 'Mehr' is the more high literary word for the 'Sun' (which is generally *Khorshid*) but also means love and affection. Interestingly enough (and even though Persian has no gender) 'mehr' is considered to be female much like the word shams (Sun) in Arabic which is grammatically feminine in that language. 'Mehr' is also a quality the possession of which is said to distinguish a human from common beasts although literary fables sometimes embody the quality of 'mehr' within certain animals (eg. birds, horses, etc). As such 'mehr' is the pivot of nobility, virtue and simultaneously the cosmic balance. Interestingly enough, whereas mehr as we said is held to be feminine, all of the qualities attached to it are said to be masculine. To have 'mehr' is to be noble whereas to lack 'mehr' is to be ignoble whereby the possession or lack of possessing 'mehr' then becomes the difference between possessing class/caste and culture and its opposite. All of these are qualities said to be bestowed by Heaven, thus mehr is a divine sanction, and so therefore the implication is the more in possession of mehr one may be, the closer to Heaven and the Celestial Powers one is as well. To know Mehr, moreover, is to know Truth.

Short mystical exegesis (tawil) on the 4 letters of the Name *ALLAH* (الله )

ا ل ل ه
بسم الله الرّحمن الرّحيم
In the Name of the God the Compassionate, the Merciful!

الحمد لله نور العالمین
و انّما البهاء من الله على نقطة الاولى و مظاهرها بِعزّة و جلال و صلّ الله على محمّد و آل محمّد اجمعين و الحمد لله ربّ العالمين

Praise be unto God the Light of all the worlds, and the Splendour from God be upon the Primal Point and Its manifestations with grandeur and majesty! And the blessings of God be upon Muhammad and House of Muhammad in entirety; and praise be unto God, the Lord of all the worlds!

As for the matter at hand: Know O brethern of the Way, and may you be increased in the gnosis within the waystations of your moments, that the letters of the Name of the All-High reveal the very animating nature of Its theophanies of Manifestation, praised be It and glorified. The four letters reveal the Darkness and the Light within a dualitude that is the Unitarian nature of the One without peer and equal, Glorified be It and praised.

The first pair of letters 'alif' and 'lam' (ا ل ) reveal the nature of Darkness (zulma) which is also, on one level, Non-Being as Being. On its next level these first two letters reveal the dualitude within the Divine Darkness which are the Female (mu'annath) and the Male (mudhakkar). The letter alif (ا ) represents the Soul of the Divine Feminine Darkness whilst the 'lam' (ل ) is that of the Masculine Divine Darkness. These are the first stages in the theophanic self-disclosure of the One Singular, High be Its state, that are reflected in the phrase of negation as 'no god' ( لا اله) 'la ilaha'.

The next pair of letters 'lam' and 'ha' (ل ه ) reveal the nature of Light (nur) which, on another level, is known as Being beyond Being. Here is revealed the dualitude of Light (nur) itself, hence a meaning of Light upon Light (nur 'ala nur, Qur. 24:35), whereby the letter 'lam' (ل ) represents the Spirit of the Deific Masculinity and the final letter 'ha' ( ه) represents the Spirit of the Deific Femininity. These are the second stages in the theophanic self-disclosure of the Presence of Unicity, Glorified be It and sanctified, that are reflected in the phrase of affirmation as 'except the Godhead' (الا الله) 'illa allah'.

Note especially, however, how the two essences of femininity, the Soul of the Feminine Darkness (ا ) and the Spirit of the Feminine Light (ه ), stand as the First (awwal) and the Last (akhir) of these letters of the All-High's name whilst the Soul of the Masculine Darkness (ل ) and the Spirit of the Masculine Light (ل ), that is the two 'lams', stand face to face.

Thus hath a secret been disclosed, but only the wise shall comprehend it, for no power and no strength is there save in God, the High, the Supreme, for verily we are from God and unto It shall we return!

3rd of NUR Year 5 NUR
Tuesday June 15 2010

A note on the Babi/Bayani concept of progressive Theophanies

بسم الذي هو هو

In the Bayân the cycle of prophecy (dawr nubuwwa) is considered to have been sealed (and so thereby terminated) by Muhammad, but not of Messengerhood (risâla) tout court. The specific cycle of Vicegerency, Divine Friendship or Providential Guidance (wilâya), is deemed in its apogee to have been opened with 'Alî : a cycle which is considered in this context to be that of the inauguration of the the cycles of 'divinity' (ulûhîya) and 'manifestationhood' (mazharîya) proper; that is, within its maturity in the inauguration of the cycle of the Bayân – which in turn, as wilâya, is a cycle sealed (due to its maturity), according to the  Bayân, by the Bab, the Essence of the Seven Letters, himself who ushers in (or peels off from the station of providential guidance, rather) through his successor the cycle of mirrorhood (mirâtîya). This cycle of mirrorhood, in turn, is matured within, and so then sealed by, the Bayânî messianic figure, 'He whom the Godhead shall make Manifest' (man yuzhiruhu'Llâh); who, for his part, inaugurates a higher tenuity of these revelatory cycles of historical-dispensational hierophanies through his chosen successor, and so on and so forth, ad nauseum.

This process is seen in the Bayân to have followed this trajectory of unfoldment from th ebeginning of all dispensational-aeonic beginnings, ensuring the world is never bereft of an aspect of divine guidance and mundane spatiotemporal time never divorced from a measure of revelatory unfoldment; which, with each subsequent unfoldment, as it were, unfolds (or expands) a little more of Itself in horizontal-spatiotemporal time, but only to the adepts and initiates who are called to recognize it (note that as in the Shi'ite esoteric oeuvre of the sayings of the Imâms, in the Bayânî  corpus as well mu'min/believer is a cipher for esoteric adepts or initiates, i.e. gnostic, 'ârif).

Indeed cycles of Revelation (adwâr tanzîl) continue indefinitely; only specific functions expend themselves - and this would be true on all levels. The cyclical notion of time in the Bayân of the perpetual resurrections with their continual divine revelations instances similar ideas expounded in the texts of classical Ismâ'îlism. To wit,

The condition of the qîyâma could, in principle, be granted or withheld by the current Imâm to mankind, or to the [gnostic] elite, at any time; consequently, at the will of the Imâm, human life could alternate between the times of qîyâma, when reality is manifest, and satr, when reality is hidden,” Farhad Daftary, The Ismá’ílís: Their History and Doctrines (Cambridge University Press: Cambridge, 1994), p. 410

Implied in this idea, albeit not overtly expressed, is that each divine revelation/resurrection represents, as it were, an exoterification of that which was the esoteric dimension of the previous dispensational hierophany in horizontal-spatiotemporality such that each divine revelation/resurrection represents an expansive expansion into the depths (inbisât) of the esoteric reality whereby the esoteric of the past becomes the exoteric of the present, so that new, expanded horizons of esotericism unfold themselves perpetually from resurrection to resurrection, ad infinitum. This, then, means that the formal function of expansive expansion into the depths (inbisât) is a priori  one of perpetual, unceasing esoterification of the esoteric in the horizontal dimension in a process 'initiated' in illo tempore from Above of a progressive verticalization of the horizontal; or even perpetual levels and unfoldments of apokatastases, if you will.Obviously this idea is closely related to Ibn 'Arabî's notion of continual re-creation (tajaddud khalq) as well as Mullâ Sadrâ's transubstantial motion (haraka jawharîya).

To put it another way, it can be conceived that within the totality of all these hierophanic dispensational cycles of Revelation all levels of the hierophantic function are already-always presupposed ab origine such that within the office of prophecy that of vicegerency/providential guidance is contained, and within that, mirrorhood – as articulated in augmented fashion in the Book of the Five Grades itself - whereby these endless parousianic hierophanies occur as a function of the progressive lifting of the Veils (or the peeling of shells) of Tawhid (the divine unicity). This, then, would not be about horizontal-spatiotemporal or quantitative progress as such, but about progressive cycles of interiorization, or initiatice expansion into the depths (i.e. inbisât). Conversely, however, and a fortiori , this does not then mean that with each passing hierophany the veils are made less transparent to the generality or mass of non-initiates. In fact the very opposite is explicitly stated to be such in the Persian Bayân such that the generality of the mass of non-adepts (the majority of people having not noetically comprehended the general Theophany previously) – especialy in the subsequent Manifestation after that of the Bayân – are even more spiritually blinded, and thus increasingly veiled, than those preceding them in the prior, see the Book of the Five Grades, passim, especially the second to last line at the bottom of page 199 (present unlithographed Tehran edition, n.d.)

Note here that the symbolism of the night (layl) replete throughout the Persian Bayân is indicative of the period when the Sun of Reality (namely, the Manifestation/Divine Messenger) has set in the horizontal, spatiotemporal-terrestrial world (i.e. the Prophet-Messenger has ascended, died), and the symbolism of the night of nights (layl al-layl) in the same Book as that long period of the interregnum between the dawnings of that Sun, i.e. the greater period or cycle between Manifestations. Layl  therefore indicates the general process of occultation (ghayba).

Note also that in the High Theophanology of Islamic esotericism, represented primarily by the school of Ibn 'Arabî (d. 1240),  such symbolism has also had some positive applications as indicating the Godhead in the paradoxical modality of Its naked manifestational concealment or absolutely hidden self-revelation. Amongst some of the commentators of this school, the Shi'ite Akbarians Siyyid Haydar Amûlî (d.1384/5?) and Shaykh Muhammad Shamsuddîn Lâhijî (d. 1493/4?) specifically amongst them, the symbolism of the night, the night of nights and the black light (nûr'al-aswad) refer directly to the highest levels of those visionary apperceptions of the divine theophanies disclosing upon the heart of the gnostic of the pre-eternal reflections of the divine Essence Itself (dhât) during the acme of the ascension process occuring in thewaystations of pure abstraction (tajrîd). Layl and layl al-layl are, therefore, respectively ciphers denoting fanâ' (annihilation) and fanâ' al-fanâ' (the annihilation of the annihilation). Both these functions of night and the night of nights, whether in Islamic esotericism properly or in the Bayân, indicate the general function of the tawîl. For the symbolism of the night and the black light, see Toshihiko Izutsu Creation and the Timeless Order of Things: Essays in Islamic Mystical Philosophy White Cloud Press (Ashland: 1995) and Corbin.

In the Bayânî eschatological scheme, roles are augmented in the following Revelation (Zuhûr), or Resurrection (qîyâma), and that is, the previous moon ascends to its own solarity and thereby spawns a new moon upon which it henceforth shines; which then, for its part (i.e. the new moon), begins its rise and ascent to its own solarity, etc. Note well Subh-i-i-Azal's titles of shams (sun) and nûr (light). Conversely this scheme also simultaneously unfolds in the following manner as well, thus giving the trajectory of our symbolism a dual  ascendent/descendent amphibolous structure: a sun descends (nuzûl) to its lunality and brings forth a new sun out of itself as its spiritual offspring (walad rûhânî), which is its own apotheosis, that then rises ('urûj) and again descends spawning its own, ad infinitum. Note how in Islamic esotericism the imagery of the moon (badr) has often been associated with Muhammad and the office of prophecy (nubuwwa) while the sun (shams) and the lion (asad or haydar, which is a solar animal) with 'Alî and wilâya.

In this day, the station of Providential Guidance (wilaya ) is established by the very same thing that established the station of the Prophet in former days, even though the manifestation of the Point of the Bayán is absolutely identical with that of Muhammad, which has been brought back to life - Persian Bayán, Unity 1.

Saturday, 23 July 2011

Two Súrahs from Ṣubḥ-i-Azal’s K. Aḥmadíya (the first revealed tablet)

بسم الله الواحد الوحيد

سبحان الذي لم يزل و لا يزال لا اله الا هو الوحيد الفريد الموتور
Ms. copy of K. Aḥmadíya dated 6th of Rabí’a-l-Awwal 1322 A.H./May 21 1904 CE.

The following below constitutes our translation of two chapters from &ub±-i-Azal’s first sacredotal piece of writing at the commencement of his ministry as Mirror (mirât) of the Bayân in July 1850, viz. the A4amdîya. Consisting of precisely 53 sûrahs (chapters) to the abjad (numerical value) of a4mad (most praised), and in imitation of the style of the Qûr’ân, it is a piece in the first and highest of the grades of which the Bayânî writings have been divided by the Essence of the Seven Letters[i]. About this work E.G. Browne states,

Acquired on Oct. 22, 1884; containing ff. 44 of 25.25 X 17.0 c. and 10 lines to page; written in a rather unformed ta’liq). It begins at the very top of f. 1 (so that possibly some portion may be missing from the beginning) and contains some 53 Suras, each beginning with a different form of the Bismi’llah, and each bearing a name, e.g. Sura 1 (11 verses) is called Tahmid; – II, Tasbih; – III, Ta’dhim;I V Taqdis; – V, Shahdda, etc. ...Concerning this book Subh-i-Azal wrote..“That one which consists of 53 Suras appeared before the Book of Light [and] was written in the year A.H. 1267 [= A.D. 1850 – 1851], and is dedicated to one Ahmad by name, with the number of which name [1 + 8 + 40 + 4 = 53] the number of the Suras thereof corresponds. It was made brief and concise for his sake, that others might be submerged in those ocean of words. The name of this book is recorded as ‘the first Written Tablet’ and the ’Ahmadiyya’”[ii].

 ~ ~ ~
 
This is a Tablet composed by the Siniatic Tree in order that it be a Light for whatsoever is in the Heavens and the earth and what is between them, say, all are well-guided by the Light of God!



1: Chapter of Praise Giving (súrat al-tamḥíd): eleven granderous (‘izzíya), revelatory (ẓuhúríya) and firmly established versical-signs (áyát muḥkamát)



In the Name of God the Suzerainty, the Overlord (bismilláh al-sulṭ al-sulṭán)!



1. Praise be unto God Who hath Sent Down the Book by the Truth, without doubt, as a guidance to the worlds. 2. He is the One Who in His Hands are whatsoever is in the Heavens and the earth, and He is knowing of all-things. 3. And He is the One Who nothing will frustrate from that which is in the kingdom of the Heavens and the earth and what is between them, for He is the Granderous, the Wise. 4. And to Him is offered glorification from whatsoever is in the Heavens and the earth and what is between them, no other god is there besides Him, say, all are submitted before Him. 5. And He  is the One Who was and nothing was with Him of anything, say, all are subdued before Him. 6. And He is the One Who was and nothing was with Him of anything, say, all are prostrated before Him. 7. Say, He is the Victorious above everything, for by His Command are all-things in performance. 8. What other god is there besides Him from before and after? For verily to Him are all returning. 9. And He is the One Who guides whomsoever He Wills to His Light, say, all are by His Light well-guided. 10. Say, verily this is Light touched before fire by the guidance of God in what He hath Willed. 11. No other god is there besides Him the Bestower of Grace, the Best Beloved!



2: Chapter of Glorification (sûrat al-tasbîḥ): and it consists of fourteen granderous (‘izzíya), revelatory (ẓuhúríya) and firmly established versical-signs (áyát muḥkamát)



In the Name of God the Sovereign of all Dominions (bismillâh al-malak al-mulkân)!



1. Glorified be the One to Whom are prostrated whatsoever is in the Heavens and the earth and what is between them, say, all are to Him invoking. 2. And He is the One Who is sufficient over all-things, and by His Command are all existentiated. 3. And He is the One Who nothing can extinguish from that which is in the Heavens and the earth and what is between them, for everything is apparent towards Him. 4. And He is the One by Whom is sanctified whatsoever is in the empyreans of Command and creation, for everything is gathered before Him. 5. Say, those who believe in God and His Versical-Signs, they are the ones who have turned to God. 6. And those who have shown infidelity towards God and His Versical-Signs, they are the the ones who have been brought before the fire. 7. Say, God originates and returns, for all are by His Versical-Signs reminded. 8. He is the One Who fashions by His Command whatsoever He Wills, say, all are humbled before Him. 9. And He is the One Who creates what He desires by His Command ‘Be and it is’, for He is the One which nothing can extinguish from that which is in the divinity of Command and creation, and all are fearful in apprehension of Him. 10. To Him is absolutely submissive whatsoever is in the Heavens and the earth and what is between them, no other god is there besides Him the Living, the Peerless. 11. Say, He is knowledgeable of all-things, and before Him all is within the Book of Concealmeant. 12. He is the One Who Reveals by His Knowledge in Truth; 13. A Revelation from His presence. 14. No other god is there besides Him, the Ruler, the Holy! 



[i] Which are 1. Âyât (Arabic verses in imitation of the Qur’ân); 2. Munâjât (doxological prayers and supplicatory invocations, i.e. in Arabic); 3. Khutba (sermons, i.e. in Arabic), or alternatively, Shu’ûn ‘Ilmîya (grade of philosophical or scientific enumerations i.e. in Arabic), 4. Tafsîr (commentary, i.e. in Arabic); and 5. Farsî (Persian).
[ii] (ed.) E.G. Browne Kitab-i-Nuqtat’ul-Kaf, Being the Earliest History Compiled by Hajji Mirza Jani of Kashan (EJ Gibb Memorial Series, Leiden: ), (4) Suppl. Arabe, 2510, English introduction forming the appendix, pp. v-vi.
p. 5.

Wednesday, 13 July 2011

A doxolgy in Persian, London, July 2011


لا اله الا الله
بسم الله المتعالي المتأعلى
تسبیح و تقديس شايستـﮥ ذات اقدس حضرت احديت لم يزل و لا يزالى بوده و هست كه باستقلال استجلال كنه هويّت ازلی وجود مطلق خود منزّه بوده از وصف و اشارات كلّشئ و بامتناع ارتفاع عظمت علوّيت لا نهاى كينونيت لا بشرط واحدیـﮥ ابدى خود متعالى خواهد بود ازاعرفان و ادراك كلّشئ نشناخته است اورا هيچ شیيء بحق شناختن و نخواهد شناخت اورا هيچ شیيء بحق شناختن الا به معرفت مشيئت اولى كه هست وجه الله و دائم المتجلى بر هيكل طلسمات الواح افئدﮤ وجوديّه چون اوّل الجود هو الوجود و الوجود هو المعلوم و المعلوم هو نفس العلم و العلم هو المشئيّة و المشئيّة هو المحبّة لأن خلق الله کلشيء بالمشئيّة و خلق المشئيّة بـِنفسها و هي ذکر الاوّل و هذا هو الذکر الأزل پس بدانيد اى اهل حقيقت كه عرفان به نقطﮥ مشيئت الهى هست تصديق در منزلـﮥ تفريد و تشهّد به ظهور شمس حقيقت از لمعات نور اشرق من صبح الازل در مشهد تجريد از مواقعـ تهليل به اذواق جذب الاحدية لصفة التوحيد و انّما البهاء من الله ثمّ نور من نور على نور الى نور على واحد الاوّل و جميع الانبيا و الاوليا و هياكل التوحيد كلّهم اجمعين و سناء من الله ثمّ مجده على من اتّبع اشراقات الهدى و الحمد لله نور العالمين


In the Name of God the High Exalted, the Most Exaltedly High!
Glory and sanctification is and has always been worthy of the Most Holy Essence of the unchanged and unchangeable Presence of the Exclusive Oneness Who in the Independence of the Magisterial depth of the Absolute Existence of Its Pre-Eternal Ipseity has been [forever] transcendent beyond the ascription or indication of all things; and by the Inaccessibility of the Upraised Height of the Tremendousness of the infinite altitude of the non-delimited existentiality of the Inclusive Unity of Its Post-Eternality shall remain loftily above the gnosis or comprehension of all things. Nothing has grasped It how it deserves to be grasped nor shall anything ever grasp It how it deserves to be grasped other than by the noetic comprehension of the Primal Will who is the Face of God and the one constant in transfigurative self-disclosure upon the talismanic forms of the tablets of the subtilised heart-fluxes of Being; inasmuch as the First [Divine] Effusion is Being; and Being is the Known; and the Known is the soul of Knowledge; and Knowledge is the Will; and the Will is Love; because “God created the Will as Its Logos-Self and then generated created things by the Will,” for “this is the First Remembrant and, that is, the Remembrance of Pre-Eternity.” So understand, O folk of the Divine Realities, that gnosis of the Point of the Divine Will is that confirmation in the waystation of singularization and the witnessing of the Manifestation of the Sun of Reality from the irradiations of “a Light Illuminating from the Dawn of Pre-Eternity” in the locus of the apperception of abstraction, from the epiphanic setting placements of the attestation of the divine unity, in the tasting of the attractions of “the Divine Oneness by the attributive apprehension of the Divine Unicity.” And the Splendour from God and then Light from Light upon Light to Light be upon the First Unity, the Divine Messengers, the Vicegerent Providential Guides and the Talismanic-Temples of Unicity, all of them; the Luminescence of God then Its Glory be upon whomsoever follows the Illuminations of the Guidance; and praised be God the Light of all the worlds!