Therefore, to one whose qualities are only borrowed from God, it is a disgrace to affirm his own existence, and an act of dualism (_zunnár_) to pay any heed to the phenomenal universe; and all created objects are despicable to his soaring thought. Some have been led by their dialectical subtlety and their admiration of phraseology to speak of “the union of union” (_jam` al-jam`_). This is a good expression as phrases go, but if you consider the meaning, it is better not to predicate union of union, because the term “union” cannot properly be applied except to separation. Before union can be united it must first have been separated, whereas the fact is that union does not change its state. The expression, therefore, is liable to be misunderstood, because one who is “united” does not look forth from himself to what is above or to what is below him. Do not you perceive that when the two worlds were displayed to the Apostle on the night of the Ascension he paid no heed to anything? He was in “union”, and one who is “united” does not behold “separation”. Hence God said: “_His gaze swerved not, nor did it stray_” (Kor. liii, 17). In my early days I composed a book on this subject and entitled it _Kitáb al-bayán li-ahl al-`iyán_,[134] and I have also discussed the matter at length in the _Baḥr al-qulúb_[135] in the chapter on “Union”. I will not now burden my readers by adding to what I have said here. Footnote 134: “The Book of Exposition for Persons of Intuition.” Footnote 135: “The Sea of Hearts.” This sketch of the doctrine of the Sayyárís concludes my account of those Ṣúfí sects which are approved and follow the path of true theosophy. I now turn to the opinions of those heretics who have connected themselves with the Ṣúfís and have adopted Ṣúfiistic phraseology as a means of promulgating their heresy. My aim is to expose their errors in order that novices may not be deceived by their pretensions and may guard themselves from mischief. 11. THE ḤULÚLÍS.