witnessings of the pillars of belief enjoyed by all those sound and luminous intellects, whose methods were various and outlooks divergent, corresponded to and agreed with each other on the matter of the Divine unity. All those luminous hearts, turned and joined to the truth and manifesting it, each a small throne of dominical knowledge, a comprehensive mirror of God’s Eternal Besoughtedness, were like so many windows opened onto the Sun of the Truth. Taken together, they were like a supreme mirror, like an ocean reflecting the sun. Their agreement and unanimity concerning the necessary existence and unity of God was an unfailing and reliable most perfect guide, most elevated preceptor. For it is in no way possible or conceivable that a supposition other than the truth, an untrue thought, a false attribute, should so consistently and decisively be able to deceive simultaneously so many sharp eyes, or to induce illusion in them. Not even the foolish Sophists, who deny the cosmos, would agree with the corrupt and dissipated intellect that held such a thing possible. All of this our traveller understood, and he said, together with his own intellect and heart, “I have believed in God.”
In brief allusion to the benefit derived from upright intellects and luminous hearts by our traveller, for knowledge of belief, we said in the Twelfth and Thirteenth Degrees of the First Station:
There is no god but God, to Whose Necessary Existence in Unity points the consensus of all upright intellects, illumined with congruent beliefs and corresponding convictions and certainties, despite differences in capacity and outlook. There also points to His Necessary Existence in Unity the agreement of all sound, luminous hearts, with their mutually corresponding unveilings and their congruent witnessings, despite differences in method and manner.
Then that traveller looking closely at the World of the Unseen, and voyaging in it with his intellect and his heart, knocked inquisitively on the door of that world, thinking to himself, “What does this world have to say?” The following occurred to him: it is to be clearly understood that behind the veil of the Unseen is one who wants to make himself known through all these numerous finely adorned artefacts full of art in this corporeal Manifest World, and to make himself loved through these infinite sweet and decorated bounties, and to make known his hidden perfections through these innumerable miraculous and skilful works of art, and who does this by act rather than speech and by making himself known by the tongue of disposition. Since this is so, of a certainty he will speak and make himself known and loved through speech and utterance just as he does through deed and state. In which case, from his manifestations we must know him in respect to the World of the Unseen. Whereupon he