Theophany

THE QUINTESSENCE OF THE WISDOM OF LIGHT

IN THE LOGOS OFJOSEPH

Since luminosity dominates the World of Image-Exemplars, because of its proximity to the World of Spirits and the Worlds of the Names and Qualities above it — just as darkness dominates over the forms of the world of generation and corruption, since it is opposite to the World of the Spirits, which is the World of Light — and since it is the rule concerning everything which is an intermediary between two things that when its relation to one of the two is stronger than its relation to the other it is described by what the dominating side is described by and called by its name, called this Wisdom by the name “light”. For, in reality, it is the wisdom of “brightness”, not of pure light, which is not different from the Being of God.

Light, or other than true Light, which is the Essence of God, is unveiled or perceived in itself, and through it unveiling, or perception of other things, takes place. And the most complete and penetrating light is the light through which is unveiled and perceived what God means by the forms seen by the imagination in dreams, i.e., the science of interpretation; for a single form appears in the imagination of different individuals in many and various meanings, because of the differences of the preparednesses of these individuals, the discrepancies among their constitutions, their differences in place and time, etc., but one of which is meant in the case of him who has seen the form. So whoso unveils it, i.e., the intended meaning, and distinguishes it from other meanings and interprets the form which has been seen, by means of that complete intelligible light is the possessor of the most complete light. His light is the most complete light because he discerned by means of it that which was in the extremity of obscurity and at the limit of ambiguity.

And we only said that the one form appears in many meanings because in a dream one person of a group is called, so he makes the hajj in the World of Sensory Forms, and another of them is called, so he steals; and the form of the calling is one, but the interpretation is different, because of the differences between those who see the form. And in the same way, another person sees in a dream that he is called, so he invites to God with sure knowledge: and another person sees that he is called, so he invites to error. This is because the calling shares with these two invitations in invitation as such, but that to which the viewers’ invite differs because of their disparity.

Know that everything which appears in the sensory world is like that which appears in sleep. But people are neglectful of perceiving the realities and meanings which are embraced by the forms which appear in the world, just as the Prophet said, “People are asleep, and when they die, they awake.” And just as the gnostic knows through interpretation what is meant by the forms which are witnessed in dreams, so the gnostic who knows the realities of things also knows what is meant by the forms which appear in the sensory world. Therefore he passes from them to their intention. So when the gnostic sees a form or hears some words, or when a meaning falls into his heart, he infers from them their principles and knows what God means by them. For this reason, it has been said, “Verily all things that happen in the world are messengers from God to the servant delivering their messages. He understands them who under­stands them, and he turns away from them who is ignorant of them.” God said, “How many a sign there is in the heavens and the earth that they pass by, turning away from it” (cf. Qur’an), because of their lack of comprehension and the duration of their forgetfulness.

President

The divine scriptures are God’s beacons to the world. Surely God offered His trust to the heavens and the earth, and the hills, but they shrank from bearing it and were afraid of it. And man undertook it.
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