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Furthermore, how can a reality that is originated encompass that Reality which has existed from all eternity? For comprehension is the result of encompassing- the latter must take place in order that the former may occur- and the divine Essence is all-encompassing and can never be encompassed (59:5) Moreover, differences of degree in the world of creation are a barrier to knowledge. For example, as this mineral belongs to the mineral kingdom, however far it may rise, it can never comprehend the power of growth. The plants and trees, however far they may progress, cannot imagine the powers of sight or of the other senses. The animal cannot imagine the human degree, that is, the spiritual powers. Thus, differences of degree are a barrier to knowledge: The inferior degree cannot comprehend the superior. How then can a reality which is originated comprehend that Reality which has existed from all eternity? (59:6) Knowing God, therefore, means the comprehension and knowledge of His attributes and not of His Reality. And even this knowledge of His attributes extends only so far as human power and capacity permit, and remains wholly inadequate. Philosophy consists in comprehending, so far as human power permits, the realities of things as they are in themselves. The originated reality has no recourse but to comprehend the pre-existent attributes within the intrinsic limits of human capacity. The invisible realm of the Divinity is sanctified and exalted above the comprehension of all beings, and all that can be imagined is mere human understanding. The power of human understanding does not encompass the reality of the divine Essence: All that man can hope to achieve is to comprehend the attributes of the Divinity, the light of which is manifest and resplendent in the world and within the souls of men (59:7) When we examine the world and the souls of men, the perspicuous signs of the perfections of the Divinity appear clear and manifest, for the realities of all things attest to the existence of a universal Reality. The reality of the Divinity is even as the sun, which from the heights of its sanctity shines upon every land, and of whose radiance every land and every soul receives a share. Were it not for this light and this radiance, nothing could exist. Now, all created things tell of this light, partake of its rays, and receive their portion thereof, but the full splendour of the perfections, bounties, and attributes of the Divinity shines forth from the reality of the Perfect Man, that is, that unique Individual Who is the universal Manifestation of God. For the other beings have each received only a portion of that light, but the universal Manifestation of God is the mirror held before this Sun, and the latter manifests itself therein with all its perfections, attributes, signs, and effects (59:8) The knowledge of the reality of the Divinity is in no wise possible, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendours, and attributes of God are manifest in Them. Thus, whoso attains to the knowledge of the Manifestations of God attains to the knowledge of God, and whoso remains heedless of Them remains bereft of that knowledge. It is therefore clearly established that the Holy Manifestations are the focal centres of the heavenly bounties, signs, and perfections. Blessed are those who receive the light of divine bounties from those luminous Daysprings! (59:9) We cherish the hope that the loved ones of God, like unto an attractive force, will draw these bounties from their very source and arise with such radiance and exert such influence as to become the perspicuous signs of the Sun of Truth
(59:10)
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