They measured not God with His true measure when they said, 'God has not revealed anything to any mortal': that is to say, they did not know Him as He should be known, for they went beyond the limit in defining His transcendence making Him remote from His servants to the extent that nothing of His knowledge or His words could become manifest upon them. Had they known Him as He ought to be known, they would have realised that His servants have no existence nor does anything else [for that matter] except through Him. All exists through His existence: there is no existence except His. The entirety of the world of the visible is His exoteric aspect and [the entirety of] the world of the unseen is His esoteric aspect and for every esoteric aspect there is an exoteric one. So what inhibition is there against that certain of His attributes should manifest themselves in a human locus? Indeed, there is no [better] locus for the manifestation of His perfect esoteric knowledge and wisdom than the perfect man. The Prophet therefore, in terms of form, represents His exoteric aspect, and in terms of meaning, represents His esoteric aspect: His knowledge descends onto his heart and manifests itself on his tongue, wherewith he calls His servants to His essence. There is no dualism here, except when considering the differentiation of His attributes. However, when considering the union, there is no existent other than Him, neither the Prophet nor anyone else. If one were to consider the differentiations of His attributes and His names, the Prophet becomes manifest as a consequence of the specific in His essence, exalted be He, through certain of His attributes and becomes one of His names. If he is perfect in his prophethood, then that [name] would be [God's] Greatest Name by which alone the gates of the storehouses of His unseen, His existence and His wisdom are opened, as you will have heard. Therefore do not deny [it], if you feel stupified by, and deprived of, its understanding and are dumbfounded: it may be that God will open up the eye of your insight and so you see what no eye has ever seen, or [that He will open up] the hearing of your heart and you hear what no ear has ever heard, or that He will illumine your heart such that you will perceive what has never occurred to the mind (qalb) of a mortal.