Just as the “Truth”, the Very Being, in virtue of His absolute purity, is immanent in the substances of all beings in such wise as to be essentially identical with these substances, as these substances are, when in Him, identical with Him; in like manner His perfect qualities are entirely and absolutely immanent in all qualities of the substances in such wise as to be identical with their qualities, even as their qualities when in those perfect qualities were identical therewith. For example, the quality of knowledge, in the knowledge of the knower of particulars,* is identical with this knowledge of particulars, and in the knowledge of him who knows universals* is identical with this knowledge of universals; in active and passive* knowledge it is identical with such knowledge; in ecstatic and mystic* knowledge it is identical with that kind of knowledge—similarly down to the knowledge of those beings not ordinarily classed as having knowledge, wherein it is identical with such knowledge in a manner suitable to the character of such beings, and so on for the other Divine attributes and qualities.*

Thy essence permeates all entities,
As do Thy attributes all qualities;
In Thee they're absolute, but when displayed
They're only seen in relative degrees.*

[* The reality of existence is the essence* of the “Truth” most glorious and most exalted; the modes, relations, and aspects of existence are His attributes;* His manner of manifesting Himself in the vesture of these relations and aspects is His action and His impress;* the phenomena manifested and proceeding from this self-revelation are the products of His impress.*

Th' essential modes in earth and heavens present*
Facets of Him who's veiled and immanent;
Hence, O inquirer, learn what essence is,
What attribute, what cause, what consequent.]