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100 THE TABJUMAN AL-ASHWAQ (X X V )

He keeps Himself veiled in mercy to us, in order that our
substance may survive, for in the survival of the substance of
phenomenal being the Divine Presence and its lovely Names
are manifested, and this is the beauty of phenomenal being;
if it pei-ished, thou wouldst not know, since all kinds of
knowledge are divulged by means of forms and bodies.
7. ‘ In a heaven,’ i-eferring to the foian in -which the
manifestation takes place. The form varies according to the
variety of beliefs and cognitions; and this is what is called
‘ transformation’ Some gnostics,
e.g. Qadib al-Bin, attain to this station in a sensible form.
Its spiritual form comprises all the mystical states of
mankind.
‘ The bough of tlie sand-hills,’ the quality of Self-subsistence
in the garden of the Divine Names.
‘ Planted ’ refers to the investiture (jidsr) with this quality,
a doctrine which is contrary to that of Ibn Junayd and others.
We agree, however, as to its realization although I
deny the possibility of realizing anything which cannot be
an object of such investiture, since it is not to bo apprehended
by feeling (j4 J ): it may be known symbolically, but not
emotionally.
8. ‘ Fear made me watch her,’ i.e. in fear of being veiled
from her I began to behold her in everj’tliing and before
everything, regarding everything as depending on her and
immanent (in God) before its creation.
which it contains might bear fruit in me.
‘ I watered the bough,’ in order that the Divine sciences

9. ‘ She will be a wonder,’ for it is wonderful that Man in
his abasement should apprehend God in His glory.
10. ‘ Beauty,’ i.e. a locus of ocular manifestation in the
station of severance in which Man is discriminated
from God.
‘ Unwrought gold,’ referring to her freedom from contac-
with phenomena.
‘ Gold that has been wrought ’ : gold denotes the quality