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How knowledge of the human self can lead to knowledge of the Godhead, with

reference to the tradition 'he who knows himself knows his Lord.'

A certain scholar said: 'the spirit (ruh) is a subtle entity of divine provenance
(latifa lahutiyya) in the form of an attribute of humanity (sifa nasutiyya)’.

It indicates in ten ways the unity of its Lord:

1. Since the spirit moves and directs the human frame (haykal) we know that there must be a mover
and director for the world.

2. The spirit's unity indicates His unity.

3. The spirit's moving of the body indicates His power.

4. The spirit's cognizance of what is in the body indicates His omniscience (All-knowing).

5. The spirit's regulation of and authority over the bodily members indicates His regulation of and
authority over creation.

6. The spirit's pre-existence to that of the body and its subsistence after it indicates His abiternity
(azal) and sempiternity (abad) (i.e. that He has always existed in the past and will always exist in the
future).

7. The absence of knowledge of the qualities (kayfiyya) of the spirit indicates that we may not
encompass Him in knowledge.

8. The absence of knowledge of where the spirit's locus (mahall) is in the body indicates that He has
no locus.

9. The impossibility of touching the spirit indicates the impossibility of touching Him.

10. The impossibility of seeing the spirit indicates the impossibility of seeing Him.

(Bihar al-anwar, vol.58, p.100.)