supervision of such people. Many others may claim ownership of parts of it. The second sort is this: by reading the rich man’s writing on every packet, recognizing his signature on every roll, and seeing his seal on every bill, others declare: “Everything belongs to that person.” In this case, virtually everything shows the important man. Similarly, the affirmation of divine unity is of two sorts:

One is the superficial, common affirmation of divine unity which says: “Almighty God is One, He has no partner or like. This universe is His.”

The Second is the true affirmation of divine unity which, by seeing on everything the stamp of His power, the seal of His dominicality, and the inscriptions of His pen, is to open a window directly onto His light from everything and to confirm and believe with almost the certainty of seeing it that He is One and that everything emerges from the hand of His power; and that in no way has He any partner or assistant in His Godhead or in His dominicality or in His sovereignty; and so to attain to a sort of perpetual awareness of the divine presence. In this Word, we shall mention rays demonstrating this pure and elevated true affirmation of divine unity.

A Reminder within the First Point: O heedless worshipper of causes! Causes are a veil; for divine dignity and grandeur require them to be thus. But that which acts and performs matters is the power of the Eternally Besought One; for divine unity and glory require it to be thus and necessitate their independence. The officials of the Pre-Eternal Monarch are not executives of the sovereignty of dominicality, they are the heralds of His sovereignty and the observers and superintendents of His dominicality. Their purpose is to make known the dignity of power and majesty of dominicality so that power should not be seen to be associated with base and lowly matters. Not like a human king who, tainted by impotence and indigence, takes officials as partners. That is to say, causes have been placed so that the dignity of power may be preserved in the superficial view of the mind. For like the two faces of a mirror, everything has an outer face that looks to this manifest world, which resembles the mirror’s coloured face and may reflect various colours and states, and an inner face that looks to its Maker, which resembles the mirror’s shining face. The outer face which looks to the manifest world may include states incompatible with the dignity and perfection of the Eternally Besought One’s power, so causes have been put to be both the source and the means of those states. But in the inner face, that of reality, which looks to their Creator, everything is transparent and beautiful; it is fitting that power should itself be associated with it; it is not incompatible with its dignity. Causes are