[232] فيوب الغيوب. Silvestre de Sacy translates it, _la disparition de la disparition_, “the disappearance of disappearance,” that is to say, _perfect absorption_. We have (pp. 238-9, note 1) met with the term _hazeret_, “presence,” which is a qualification either of attentive expectation, or perfect intuition; opposite to this we find _ghaib_, “absence, disappearance, evanescence:” this is a station attainable only to a _vali_, “saint,” by means of _jamah_, “union,” when he sees nothing else but God and his unity; this station coalesces with _faná_, “annihilation,” when his personal existence is withdrawn from his eyes, and he acquires _baka_, “eternal and sole life with and in God.” [233] The word used in the original is تجلى _tajelí_, signifying here properly “a sudden burst upon the eyes, a transitory vision.” This word occurs, evidently with this meaning, in the following passage of Sâdi’s _Gulistan_, “Rose-garden,” (chap. II. tale 9), which at the same time elucidates the state of the Súfí above alluded to: “The vision (of God) which the pious enjoy, consists of manifestation and occultation; it shows itself, and vanishes from our looks,”――VERSE. _Thou showest thy countenance and thou concealest it. Thou enhancest thy value and sharpenest our fire. When I behold thee without an intervention, it affects me in such a manner that I lose my road. It kindles a flame, and then quenches it by sprinkling water; on which account you see me sometimes in ardent flames, sometimes immersed in the waves._ There are different sorts of تجليات _tajelíat_, “manifestations,” and whenever the mystic has attained the first degrees of such divine favors, he receives no more his subsistence but by supernatural ways.