shining earth, and partially on the bubbles on the sea and translucent particles of the earth and the molecules of the air.

The Third is, through the divine command, a reflection of the sun which, making the air and the surface of the seas into mirrors, is pure, universal, and without shadow. Then the sun gives to each of the bubbles on the sea, the droplets of water, molecules of air, and snowflakes, a particular reflection and tiny image of itself.

Thus, in the three ways mentioned above, the sun bestows an effulgence and favour on every flower, the moon, and all droplets and atoms. And these in turn are each in two ways:

The First Way is direct, and without barrier or veil. This way represents the way of prophethood.

The Second Way: In this, barriers intervene. The capacities of the mirrors and places of manifestation add colour to the sun’s manifestations. This way represents the way of sainthood.

Thus, on the First Way, Flower, Droplet, and Atom can each say: “I am a mirror to the Sun of all the world.” But on the Second Way they cannot say that; they can rather say: “I am the mirror to my own sun, or the mirror to the sun which is manifested in my species.” For that is the manner in which they know the sun. They cannot see a sun which looks to the whole world; the sun of that individual or species or genus appears to it within narrow confines and under limiting restrictions. And it cannot ascribe to the restricted sun the works of the unrestricted, unconfined, absolute sun. For within those narrow restrictions and limited confines it cannot attribute to the sun with the certain witnessing of the heart its majestic works like furnishing the whole face of the earth with light and heat, stirring all plants and animals into life, and making the planets revolve around it. Indeed, even if those three things, which we suppose to have consciousness, ascribe those wondrous works to the sun which they see under those restrictions, they can only do so with the mind and through belief, and through submitting to the fact that that restricted thing is absolute. Whereas these judgements of Flower, Droplet, and Atom, which we suppose to possess reason like a human being, that is, their ascribing those mighty works to the sun, is with the mind and reason, it is not through illumination. Indeed, sometimes their judgements concerning belief clash with their illuminations regarding the cosmos. They can only believe them with great difficulty.

Now the three of us must enter into this comparison, which is narrow for reality but in some of the corners of which the members of reality are to be seen and which is mixed with reality. The three of us shall suppose our-