even progressed as far as the degree of ‘absolute certainty’ in Divine unity, some of the pillars of belief appear in their paths very little and in summary form? And as a result, those who followed them in the future did not give the necessary importance to the pillars of belief, and some of them even fell into error? Since true perfection is found through the unfolding of all the pillars of belief, why did some of the mystics advance significantly in them, while some remained very backward, whereas God’s Most Noble Messenger (Peace and blessings be upon him), who manifested all the Divine Names at their maximum degree and was the chief of the prophets, and the All-Wise Qur’an, which is the luminous chief of all the sacred scriptures, described in detail all the pillars of belief, clearly, and in a most serious manner and deliberate way?”
Because in reality the most true and complete perfection is thus. Yes, the wisdom in these mysteries is this: for sure man is the place of manifestation of all the Names, but since his power is slight, his will partial, his abilities various, and desires different, he searches for reality among thousands of veils and barriers. So, in uncovering reality and witnessing the truth, barriers intervene. Some people cannot by-pass the barriers. Their abilities are all different. The abilities of some cannot support the unfolding of some of the truths of belief. Moreover, the colours of the Name’s manifestations vary according to the place they are manifested; they become all different. Some people who manifest them cannot be the means to the complete manifestation of a Name. Also, the manifestation of the Names takes on different forms in respect of universality, particularity, shadow, or originality. Some capacities cannot transcend particularity. And some cannot emerge from the shadow. In some capacities, sometimes one Name is predominant, and it carries out its word and rules in that capacity. Now we shall make a few indications to this profound mystery and this extensive wisdom with an enigmatical, comprehensive, true, but somewhat complex, comparison.
For example, let us suppose an adorned flower, a living droplet enamoured of the Moon, and a translucent atom which looks to the Sun. Each of these possesses consciousness and some perfection, and each has a yearning for that perfection. Together with indicating many truths, these three things also allude to the spiritual voyaging of the soul, the mind, and the heart. They also correspond to three levels of those who investigate reality.1
The First indicates those who follow the path of intellectual thought; those who follow the path of sainthood; and those who follow the path of prophethood.
The Second corresponds to those who approach reality by striving for
There are also three groups in each level. The three things given as examples in the comparison look to these three groups which are in each level. Indeed, they look to those nine groups, not the three levels.