blind imitation. A true wayfarer will not be kept back by the bludgeon of
words nor debarred by the warning of allusions.

How shall a curtain part the lover and the loved one?
Not Alexander’s wall can separate them!(45)

Secrets are many, but strangers are myriad. Volumes will not suffice to
hold the mystery of the Beloved One, nor can it be exhausted in these
pages, although it be no more than a word, no more than a sign. “Knowledge
is a single point, but the ignorant have multiplied it.”(46)

On this same basis, ponder likewise the differences among the worlds.
Although the divine worlds be never ending, yet some refer to them as
four: The world of time (zamán), which is the one that hath both a
beginning and an end; the world of duration (dahr), which hath a
beginning, but whose end is not revealed; the world of perpetuity
(sarmad), whose beginning is not to be seen but which is known to have an
end; and the world of eternity (azal), neither a beginning nor an end of
which is visible. Although there are many differing statements as to these
points, to recount them in detail would result in weariness. Thus, some
have said that the world of perpetuity hath neither beginning nor end, and
have named the world of eternity as the invisible, impregnable Empyrean.
Others have called these the worlds of the Heavenly Court (Lahút), of the
Empyrean Heaven (Jabarút), of the Kingdom of the Angels (Malakút), and of
the mortal world (Násút).

The journeys in the pathway of love are reckoned as four: From the
creatures to the True One; from the True One to the creatures; from the
creatures to the creatures; from the True One to the True One.