He informed us that nothing could remain steadfast before the Light of the Essence except that which originated from it.

We have expanded this discourse, though it would have sufficed to say: 'The Mountain of the Interlocutor is from the Interlocutor' means that the body of Moses is the manifest form of the Name. It is the Light that radiated and shone from the Light which is [itself] from the Light of the Essence. Thus, He addressed him from Him, through Him.

He clarified this in the second verse:

'The Manifestation was, at that moment, approaching,'

'So the dense [material form] fell prostrate, testifying to its state.'

The meaning is: when He manifested in the perfection of the Essence to the 'Mountain'—which is the body of our Master Moses—the composer of these verses called it 'the dense' (al-kathīf). He stipulated that it is the 'Ha' of the dense' (hā’ al-kathīf). The 'Ha' here occupies the status of an Accident relative to the Substance. By this, he means that the body is 'dense' compared to the 'subtlety' of the Spirit and its state of being its luminosity, and that it cannot be [ordinarily] perceived—not that its 'density' is like the density of other material things, for it is from the Light of the Light of the Spirit of the Name, whose ultimate origin is the Light of the Essence.

And regarding his statement: 'So it fell' (fahayā): meaning it collapsed and could not remain steadfast.