other referring to the dominant influence of one’s self (_sháhid-i khud_). He whose _tamkín_ is of the latter kind retains his attributes unimpaired, but he whose _tamkín_ is of the former kind has no attributes; and the terms effacement (_maḥw_), sobriety (_ṣaḥw_), attainment (_laḥq_), destruction (_maḥq_),[177] annihilation (_faná_), subsistence (_baqá_), being (_wujúd_), and not-being (_`adam_) are not properly applied to one whose attributes are annihilated, because a subject is necessary for the maintenance of these qualities, and when the subject is absorbed (_mustaghriq_) he loses the capacity for maintaining them. Footnote 177: _Maḥq_ denotes annihilation of a man’s being in the essence of God, while _maḥw_ denotes annihilation of his actions in the action of God (Jurjání, _Ta`rífát_). _Muḥáḍarat_ and _Mukáshafat_, and the difference between them. _Muḥáḍarat_ denotes the presence of the heart in the subtleties of demonstration (_bayán_), while _mukáshafat_ denotes the presence of the spirit (_sirr_) in the domain of actual vision (_`iyán_). _Muḥáḍarat_ refers to the evidences of God’s signs (_áyát_), and _mukáshafat_ to the evidences of contemplation (_musháhadát_). The mark of _muḥáḍarat_ is continual meditation upon God’s signs, while the mark of _mukáshafat_ is continual amazement at God’s infinite greatness. There is a difference between one who meditates upon the Divine acts and one who is amazed at the Divine majesty: the one is a follower of friendship, the other is a companion of love. When the Friend of God (Abraham) looked on the kingdom of heaven and meditated on the reality of its existence, his heart was made “present” (_ḥáḍir_) thereby: through beholding the act he became a seeker of the Agent; his “presence” (_ḥuḍúr_) made the act a proof of the Agent, and in perfect gnosis he exclaimed: “_I turn my face with true belief unto Him who created the heavens and the earth_” (Kor. vi, 79). But when the Beloved of God (Muḥammad) was borne to Heaven he shut his eyes from the sight of all things; he saw neither God’s act nor created beings nor himself, but the Agent was revealed to him, and in that revelation (_kashf_) his desire increased: in vain he sought vision, proximity, union; in proportion as the exemption (_tanzíh_) of his Beloved (from all such conceptions) became more manifest to him the more did his desire increase; he could neither turn back nor go forward, hence he fell into amazement. Where friendship was, amazement seemed infidelity, but where love was, union was polytheism, and amazement became the sole resource, because in friendship the object of amazement was being (_hastí_), and such amazement is polytheism, but in love the object of amazement was nature and quality (_chigúnagí_), and this amazement is unification (_tawḥíd_). In this sense Shiblí used always to say: “O Guide of the amazed, increase my amazement!” for in contemplation (of God) the greater one’s amazement the higher one’s degree.