consists in this: that all existences belonging to the worlds of _malik_, _malkut_, and _jabrút_, “of the angels, of dominion, and power,” are effaced at once, or by gradation: first, the three kingdoms of nature are effaced; then the elements; further the heavens; afterwards, _malkut_, “dominion;” finally, _jabrut_, “power.” Proceeding, the traveller experiences first the exigency of a sudden manifestation[233] of majesty, and, secondly, that of beauty. The author of this book heard from the durvish Sabjání, that what the prophet has revealed, viz.: “_that earth and heaven will go to perdition_,” signifies “annihilation,” not as people take it in the common acceptation, but in a higher sense, “annihilation in God;” so that God with all his attributes manifests itself to the pious person, who becomes entirely annihilated. Eternal life, which is the opposite of annihilation, has also four divisions. The first degree is eternal existence with God, when the pious person from the absorption in God returns, and sees himself _âyin vajud_, “a real being,” endowed with all qualities―― “Who has seen himself, saw God.” If in absorption he keeps consciousness, there remains duality behind. In the abridged commentary upon _Gulshen raz_, it is stated, that there are four kinds of manifestations. The first is _ásárí_, “impression,” by which the absolute being appears under the form of some corporeal beings, among which the human form is the most perfect. The second kind is _Afâalí_, “belonging to action,” when the contemplative person sees the absolute being endowed with several attributes of action, such as creator, or nourisher, and the like, or sees himself a being endowed with one of the attributes. The manifestations are frequently colored with lights, and exhibit all sorts of tints. The third kind is _sifátí_, “belonging to attributes,” when the contemplative person sees the absolute being endowed with the attributes of his own essence, such as science and life, or sees himself a real being, endowed with these attributes. The fourth kind is _zatí_, “essence,” in which, on account of manifestation, annihilation takes place, so that the possessor of this manifestation participates in a condition in which no trace of himself remains, and no consciousness whatever is preserved. It is not necessary that the manifestation be colored in a vest of light, or that every light be a light of manifestation. It may happen that a light proceeds from a prophet, a saint, or a creature. The symptom of manifestation is annihilation, or the science (that is intimate knowledge) of the object manifested at the time of manifestation. The evidence for the truth of manifestations is derived from the Koran, or from traditions. “I am God, the Lord of creatures.” Moses heard the voice from a bush,[234] and the chosen prophet said: “I saw my Lord under the most excellent form.”