بیشترتوضیحاتافزودن یادداشت جدید
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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