In the world, it unites with equal subtlety in relation to ḥaqīqa (inner reality). It equalizes the realities of the nafs (nafs, the lower self), manifests the maʿrifa (maʿrifa, gnosis, experiential knowledge of God) of the foundation. It clothes the ruh (ruh, the spirit) with the most beautiful nūr (lights). What is false and counterfeit disappears. Thus, Allah and the asrār (esrār, divine mysteries) of the unseen become manifest.
Those who know (the knowers) of His rulings solve difficult matters, whether they have been recorded or not. They clarify obscure issues and explain perplexities. They open the paths of art to the hearts of artisans, beautify the places of melody in the names. Rivers of maʿrifa flow into the hearts of the ʿārifūn (gnostics), and springs of knowledge gush forth in the nafs of the ʿulamāʾ (scholars). In the hearts of the true possessors of ḥikma (hikmet, wisdom), wisdom and the secrets of secrets are exalted.
Successive descents of the unseen occur, and at the furthest branches of the sidrat al-muntahā (the Lote Tree of the Utmost Boundary), Rahmānic (merciful) secrets are elevated. Through the murabbī (murabbī, shaykhs with the authority to train), the doors of afflictions and their remedies are opened, and knowledge and awareness are given regarding keeping the rebellious and non-rebellious forms of nafsānī (pertaining to the nafs) desires in moderation. Thus, the results of their spiritual struggle become manifest upon the people of mujāhada (spiritual striving). (Letāʾif, 117)
Allah has appointed an angel for each celestial sphere. The management and administration of these spheres belong to three angels. Of these three, one is responsible for the nafs, the second for the ruh, and the third for the mīzān (mizān, the balance). Their period of governance in the world is fifteen thousand years. Under their command, there are also seven middle-aged angels (in the sense corresponding to the most productive age of humans among the angels). Their strength is intact, their intellects are complete, and they possess knowledge of administration. The division of their ranks and levels is determined according to those who served before them.
When I became privy to their mysteries and what people did not know about them was unveiled to me, I descended into the cosmos to witness the effect of the task assigned to them. This happened as follows: Allah, in an instant, brought the world of asrār (divine mysteries) and the world of anwār (envār, lights) to the same level. Thus, the distress of the longing one was relieved, the fire of yearning was extinguished, sudden changes occurred in hearts, maʿrifa diminished, the descents ceased, the imagined maqāms (spiritual stations) became veiled, the source of knowledge regarding ailments and cures was cut off, and the secrets that had come before disappeared. (Letāʾif, 120)
Bevh-i asrār means the opening of the secrets (of hearts), the witness of the constriction of grace, the evidence of the tightness of the chest, and the sign of the illness of baṣīra (basiret, inner sight). (Ravza, 691)