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131Being; we have also seen
that the third movement is , attended with external manifestation, which is the
self-diremption of the Essence into God and man.. This separation makes a gap
which is filled by theperfect man, who shares in both the Divine and the human
attributes. He holds that the perfect man is the preserver of the Universe;
hence in his view,, the appearance of the perfect man is a necessary condition
for the continuation of nature. It is easy,. therefore, to understand that in
the god-man, the Absolute Being which has left its absoluteness, returns into
itself; and, but for the god-man, it could not have done so; for then there
would have been no nature, and consequently no light through which God could
have seen Himself. The light through the agency of which God sees Himself is due
to the principle of difference in the nature of the Absolute Being itself. He
recognises this principle in the following verses:

If you say that God is
one, you are right;

but
if you say that He is two, this is also true.

If you say no, but He
is three, you are right, for

this
is the real nature of man.(1)

The perfect man, then, is the joining link. On the one hand he
receives illumination from all the Essential names, on the other hand all Divine
attributes reappear in him. These attributes are:

1. Independent life or existence.

1. Insan al Kamil, Vol. I, p.
8.

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