These sectaries, like other philosophers, always were, and are, scattered among all nations of the world, and are called in Persian _vèzhahderún_, “internally pure,” or _róuchen-dil_, “enlightened minds,” or _Yékána-bín_, “seers of unity;” in the Hindu language, _Rakhísher_ (Rakshasas) and _Tapísher_ (Tapasis), _Gyanisher_ and _Gyáni_ (Jnánis), or _Atma-jnánis_. The lord _Maulavi Jámi_, in his work entitled _Resálah-i-vajudíah_, “treatise upon existence,”[163] states, that the universal Being is distinct from any intellectual and exterior existence, inasmuch as every individual from among the intellectual and exterior beings belongs to some class of beings; but the universal Being is not subordinate to the condition of any thing; he is absolute and sovereign, and not general, not partial, not special, not common, and not one by (the number of) unity; for, it is neither a substance nor an accident, but by itself one, and not a multiple. These things however are necessary in the sovereign being, according to their degrees and stations,[164] but the real Being, under the condition of no substance whatever, is distinguished by the name _martibah-ahadiyat_,[165] “degree of unity,” and all names and attributes are (as it were) consumed by this degree, which the Yogis express by the title _hakiket al hakáyek_,[166] “reality of realities.” But the real Being, under the condition of all things which are necessarily himself, according to generalities and specialities, is called by names and attributes of the divine degree, and this degree is entitled _Vahedet-i-mokam_,[167] “solitariness of station,” and _jamah_,[168] “union.” The real Being, under no condition of “a thing” (_shí_),[169] and under no condition of “nothing” (_láshi_),[170] is called _húvíyat_,[171] “essence, absolute being, objectivity,” and it is manifesting itself[172] in all existences, and under the condition of “a thing and nothing,” is the form of the universe.[173]