is in him that God makes known in concentrated form the various forms of His bounty.
Similarly, a melon can be said to be concentrated in its seed; the being that makes the seed must necessarily be he who makes the melon. Then, with the special balance of his knowledge and the particular law of his wisdom, he draws the seed out from it, gathers it together and clothes it in a body. Nothing other than the one and unique master craftsman who makes the melon is able to make its seed. That would be impossible.
Since through the manifestation of Mercifulness the cosmos becomes like a tree or a garden, the earth becomes like a fruit or a melon, and man becomes like a seed, of a certainty the Creator and Sustainer of the smallest animate being must be the Creator of all the earth and all the cosmos.
In Short: just as the making and unfolding from a simple substance of the regular and orderly forms of all beings through the truth of Opening, which is comprehensive, proves unity to the point of being self-evident, so too the truth of Mercifulness, which encompasses all things, through its nurturing of all animate beings that come into existence and enter the life of this world, particularly the newly arrived, with the utmost order and regularity, causing all necessities to reach them, forgetting none of them, this same mercy reaching all individuals everywhere at the same instant demonstrates both unity, and oneness within unity.
Since the Risale-i Nur is a manifestation of the name of All-Wise and the name of Compassionate, and the various points and manifestations of the essence of mercy are explained and established in numerous places throughout the Risale-i Nur, we will be content here with this indication of a drop from the ocean, and cut short an extremely long story.
Our traveller then witnessed the following Third Truth in the Third Stopping-Place
That is, to administer with complete order and equilibrium both the awesome and swift-moving heavenly bodies and imperious, interfering elements, and the needy, weak denizens of earth; to cause them to aid each other; to administer them jointly with each other; to take all necessary measures concerning them; and to make this vast world like a perfect kingdom, a magnificent city, a well-adorned palace.
Leaving side the vast spheres of this imperious and merciful administration, since it is explained and proved in important sections of the Risale-i Nur such as the Tenth Word, we will show, by means of a comparison, a single page and stage of that administration as it manifests itself in the spring on the face of the earth.
Let us suppose, for example, that some wondrous world conqueror assembled an army from four hundred thousand different groups and nationalities, and supplied the clothes and weapons, the instructions and dismissals and salaries of every group and nationality, separately and variously, without any defect or shortcoming, without error or mistake, at the