and an Eternal One in whom there is no entrance. He manifested His veil, and the 'M' and the 'H's by which He perfected His creation and showed them His power. Then He illuminated a light from a veil, absent from the eyes, existing by His Oneness. The proof of Him is His sublime Name, His radiant light, and His shining face. That is not seen except by the intellectual gaze. Only that which resembles the senses is known by the senses. But God is known by the inner senses, which are: thought, remembrance, intuition, wisdom, and aspiration. And these are the luminous, beneficial, intellectual movements. By the radiance of power, the subtlety of thought is kindled. By thought, the heart is expanded. By remembrance, the intellect is affirmed. By intuition, gnosis is developed. By true wisdom, the all-knowing spirit communes with Him. By aspiration, His existence becomes clear. By His existence, His manifestation becomes real. By His manifestation, certainty becomes real. And by certainty, the vision of the thing becomes real. As for the outer senses, he has associated partners [with God] who claims to encompass Him by them in knowledge or limit Him by them in understanding. Because He is free from actions and from changing from one state to another. And whoever is free from that is not created. And know, O Humran, that the essence of His essence is not befitting the essence of His creation.' So I said: 'O my Master, then what are those images, senses, and the body that he saw?' He said: 'O Humran, the Cause of causes is not like the causes, nor is He created, that He should be like created things. Rather, that Image by which He appears is: the Power of a Powerful One and the Light of an Illuminating One. It did not separate from Him, that it should be called other-than-Him. Nor did it detach from Him, that it should be apart-from-Him. Rather, it is His Unseen, and it is He, in existence. And He is not encompassed, because He is the Pre-Eternal, the Ancient, the Most High, the Great. His knowledge is proceeding from Him, and He is the Proof of His own Essence—a Proof and the One proven. This, O Humran, is the clear way in the Gnosis of God (may He be exalted and glorified), and none understand it except the knowing ones.'¹