heavenly guidance hath endowed the reality of man lie, however, latent
within him, even as the flame is hidden within the candle and the rays of
light are potentially present in the lamp. The radiance of these energies
may be obscured by worldly desires even as the light of the sun can be
concealed beneath the dust and dross which cover the mirror. Neither the
candle nor the lamp can be lighted through their own unaided efforts, nor
can it ever be possible for the mirror to free itself from its dross. It
is clear and evident that until a fire is kindled the lamp will never be
ignited, and unless the dross is blotted out from the face of the mirror
it can never represent the image of the sun nor reflect its light and
glory.

And since there can be no tie of direct intercourse to bind the one true
God with His creation, and no resemblance whatever can exist between the
transient and the Eternal, the contingent and the Absolute, He hath
ordained that in every age and dispensation a pure and stainless Soul be
made manifest in the kingdoms of earth and heaven. Unto this subtle, this
mysterious and ethereal Being He hath assigned a twofold nature; the
physical, pertaining to the world of matter, and the spiritual, which is
born of the substance of God Himself. He hath, moreover, conferred upon
Him a double station. The first station, which is related to His innermost
reality, representeth Him as One Whose voice is the voice of God Himself.
To this testifieth the tradition: “Manifold and mysterious is My
relationship with God. I am He, Himself, and He is I, Myself, except that
I am that I am, and He is that He is.” And in like manner, the words:
“Arise, O Muḥammad, for lo, the Lover and the Beloved are joined together
and made one in Thee.” He similarly saith: “There is no distinction
whatsoever between Thee and Them, except that They are Thy Servants.” The
second station is the human station, exemplified by the following verses:
“I am but a man like you.” “Say, praise be to my Lord! Am I more than a