spirit becomes jawher, " substance/' and substances
become spirits and forms; thus human nature Is
determined in a manner that its hidden conditions
proceed from the interior to manifestation.
The presence of the universal deity, which Is
expansive in the divine spirit and soul), is fivefold.
The first is hazeret ghaib muilak, " the presence of
" the absolute mystery," and this is one with the
adyian sdbatah, " the invariable prototypes (realities
" of things)/' The second is the hazeret ghaib mu-
sdf,1 Ci the presence of the relative mystery/' which
is nearest the absolute mystery, and this belongs to
pure intellects and spirits. The third is the hazeret
musdf ghaib,* " the presence of the mysterious rela-
l< tion," which is nearest the absolute evidence; this
is the world of similitude, or dream. The fourth is
the hazeret shahddet mutlak,3 " the presence of the
6£ absolute evidence/7 which reaches from the cen-
tre of the earth to the middle of the ninth empyrean
,^ t.X2Sk. .
j^a^. Shaha'det, interpreted in common
acceptation by'* testimony, attestation, witnessing, confession, evidence,"
is translated by Silvestre de Sacy, in a note of Jorjani (see a subsequent
note), by " assistance." It takes in the terminology of Sufis, a meaning
varying according to the particular opinion of their sects ; thus it coin-
cides sometimes with " presence," whether with the qualifications of
attentive expectation, whether with that of perfect intuition.