Lādunī (divinely bestowed) realities come in essence during the state of tajallī (divine manifestation). After being preserved in the qalb (the heart), they become manifest. The Exalted God said to His beloved, "When We have recited it to Gabriel, then follow its recitation. Then upon Us is its clarification to you." (al-Qiyāmah 75:18–19)
Verse Translation
Realities come in essence at the moment of tajallī (manifestation)
After you have preserved it, its meaning becomes clear
God said: When I recite the Qur'an,
Follow it, then its clarification returns to Me
Explanation
Realities are lādunī (divinely bestowed) knowledges that God Most High deposits in the secrets of the ʿārifūn (gnostics) without their awareness. This occurs when they are purified from conceit and pretension and freed from servitude to all that is other than God, thus becoming receptive to divine breaths. Moreover, these come to the hearts of the sālikūn (spiritual wayfarers) in essence during the state of tajallī, with their meanings and aspects of reality remaining veiled. After the tajallī passes, and once these are memorized and reflected upon, the intended meanings become understood. Their conformity with rational and transmitted sciences is then revealed. Indeed, many statements uttered involuntarily by some great Sufis were initially thought to be incompatible with religion and sharia (the sacred law), and even those who uttered them were unaware of their true reality. However, later, people of divine accord, through correct reflection and subtle insight, verified that these statements were in fact in accordance with the knowledge of sharia.
Although many have uttered such words, the statement of Junayd al-Baghdādī during his moments of absorption and tajallī—"Under my cloak there is nothing but Allah!"—and the saying of some great ones, "I am the Preserved Tablet (lawḥ-i maḥfūẓ), I am the Pen!" are clear examples in this regard.
When Junayd's statement is viewed superficially, it may be thought that he is claiming to be Allah Himself. However, if one considers that nothing subsists except by God Most High, it becomes clear that by this statement he intended nothing other than to express that he subsists by God. Similarly, the utterance of Ḥallāj al-Manṣūr—"Ana'l-Ḥaqq!" (I am the Real!)—undoubtedly belongs to this category. In summary, the people of reality are under divine governance. Whatever is inspired to them, they become its source; and whatever is divinely intended, they become its locus of manifestation. By the ruling of divine governance, they only come to know the causes, meanings, and evidences of the words that flow from their tongues—the pen of wisdom—after having uttered them. Likewise, they discover the causes and details of the states that occur to them only after their occurrence. In a sense, these people of reality are like the reed flute in the hands of the player, moaning with melodies; they are, in the hand of Divine Power, the locus of manifestation for sacred breaths of tajallī, acting as a messenger expressing the divine will.