This cause (‘illah) within him is the cause of the world, and it is the cause concerning which it is said: 'The root of the cause is within the effect.'"

Thus, the image that the onlooker perceives in the mirror is neither the mirror itself nor from the mirror, and the mirror has no connection to it. If we negate this image that we perceived in the mirror, it does not mean that we have negated the existence of the mirror; for the mirror exists, observed in its own pure essence.

In the exact same manner, when we negate what we witnessed of the human form and its states within the witnessed form—which is the Sublime Essence—this does not mean that we negate the existence of the Sublime Essence or deny its manifestation. Rather, what you are negating is only that which appeared and was imagined by our eyes of changing images, outlines, shifting states, and differing shapes within the witnessed form. All of these are considered to be from the side of the onlookers whose hearts and sights fluctuated, and who became veiled by the veil of their own darkness, density, and sins; thus, forms were made to appear to them, and states were imagined by them that possess no reality at all, having no existence except within their own dense and deficient visions.