of the Scholar in the book Al-Asus, the explanation of which has preceded.

What also indicates the falseness of sight (takdhib al-nazar) and the affirmation of Reality and the Essence (al-Jawhar) is what we see with our own eyes of the moon's rapid speed on nights of scattered clouds and strong winds, while the moon remains in its state [stationary/constant path]. Similarly, what we see of its disappearance and appearance through the drawing of veils and their removal from the observer.

Likewise, what we see of the movement of mountains and other things—their disappearance and appearance—when riding in a fast-moving car, and their sinking in lowlands or rising in highlands. Also, what you see of the sky adhering to the earth at the distant horizon, and its adherence to high mountains; yet all of this is contrary to the reality.

Thus, the Creator is capable of showing transformation without movement and inspiring the intellects with His gnosis without [sensory] perception.

I have deemed it good to record what was mentioned in the book Al-Jawhara (Al-Taliqaniyya) regarding the Muslim [the initiate] when the idol-worshiper asked him about the argument of those who say: "The observer only sees himself." The idol-worshiper said: "If it were as you mentioned, then the white man would see Him as white, the black man as black, the youth as a youth, and the elder as an elder." The