The first Epiphany* is a pure unity and a simple potentiality, which contains all potentialities, including not only that of being unconditioned by modes and qualities, but also that of being conditioned thereby. Viewed as unconditioned by modes and qualities, including even the potentiality of being thus unconditioned, it is the stage termed “Unity”; and so possesses Concealment, Priority, and Existence from eternity. On the other hand, when viewed as conditioned by modes and qualities, it is the stage termed “Singleness”, and in this aspect it is marked by Manifestation, Posteriority, and Duration to all eternity. Among these modes of the stage “Singleness”, some are such that the qualification of the One Being by them has regard to the stage called the “Whole”,* whether they imply the realization in the universe of things corresponding to the names “Creator” and “Sustainer”, etc., or merely attributes, such as Life, Knowledge, and Will. This is the class of attributes which pertain to the Divinity and the Sovereignty. The forms under which the One Real Being is conceived, when clothed with these names and attributes, are the “divine substances”.* The clothing of the outward aspect of Beings* with these forms does not necessitate multiplicity of beings. Other modes are such that the qualification of the One Real Being by them has relation to the various grades of “mundane existences”,* as, for instance, Difference, Property,* and the phenomena which distinguish external objects from one another. The forms under which the One Real Being is conceived, when clothed with these modes, are “the mundane substances”,* and the clothing of the outward aspect of Being with these forms does necessitate a multiplicity of beings. Among these mundane substances, some are such that when Being, considered in the stage of the “Unity of the Whole”,* is interfused in them, and His effects and properties manifest themselves therein, these substances have the potentiality of being theatres exhibiting all the Divine names—save those peculiar to the Divine Essence— according to the varying strength of the manifestations, which may be powerful or feeble, irresistible or defeasible. These are the perfect individuals of the human race— to wit, prophets and saints. Others, again, are such that they have the potentiality of being theatres exhibiting only some of the Divine names, and not all of them, according to the aforesaid varying strength of the manifestation. These are the rest of the human race.

The Majesty of the One Real Being, viewed under the aspect of the “Unity of the Whole”, which comprehends all His modes, both Divine and mundane,* is for ever immanent in all these substances, and manifesting Himself in them. These substances are the parts of the whole Unity, whether they exist in the world of spirits or in that of “ideas”,* in the sensible and visible world, in the world that now is, or in that which is to come. The final Cause* of all this process is the realization or manifestation of the perfection of the Divine names, which is termed jalā and istijlā. Jalā signifies their outward manifestation according to their various modes; and istijlā their display to the Deity Himself, according to these same modes. Jalā is a visible and intelligible manifestation or representation, just as the whole is represented by its parts. Contrariwise, the perfection of the Divine Essence is the manifestation of the One Real Being to Himself, for Himself, without relation to anything beside Himself. This is a secret and intelligible manifestation.

Absolute self-sufficiency is a quality involved in Divine Perfection. It signifies this, that in a general and universal manner all the modes, states, and aspects of the One Real Being with all their adherent properties and qualities, in all their presentations, past, present, or future, manifested in all grades of substances, Divine and mundane, are present and realized in the secret thought of that Divine Being, in such wise that the sum of them all is contained in His Unity. From this point of view He is independent of all other existences, as it is said, “God most glorious can do without the world”* —

The robe of Love is independent, free
From need to soil with dust its purity;
When Actor and Spectator are the same
What means this “we” and “thou”? There is
no “we”.*

All modes and attributes of Very Being
Are realized and present in that Being;
To see them He needs not contingent beings:*
'Tis the contingent needs the Very Being.

He needs not to see good and ill set out,
The One needs not to count its numbers out;*
The Truth can view all things within Himself;
What need, then, to review them all without?