Mabdaʾiyyat is the pure relation (izāfa) that follows the Ahadiyyah (Aḥadiyya, the Divine Oneness) in that the Essence of Ahadiyyah precedes the rank of Wahidiyyah (Wāḥidiyya, the Unity), which is the origin of determinations (taʿayyunāt), names, and attributes, as well as all relations (nisba), affiliations (izāfa), and conceptual considerations (ʿaqlī iʿtibārāt). Relations (izāfa) are conceptual considerations. (Kāshānī, 75; Jāmiʿ, 95)
majāl-i kulliyya / maṭāliʿ / minassāt
Majāl-i kulliyya (universal manifestations), maṭāliʿ (emergences, spiritual states), and minassāt (pulpits, divine stations) are the forms and manifestations of the keys of the unseen (miftāḥ al-ghayb) that open the hidden doors among those whose existence is both inward (bāṭinī) and outward (ẓāhirī). (i.e., hidden and manifest)
There are five of these: The first is the manifestation (tajallī) of the Essence of Ahadiyyah. It is the contemplation (tamāshā) of the Real (al-Ḥaqq), and is the 630th majānat (station), or even lower. It is the Great Qiyāmah (Resurrection). It is the manifestation of the ḥaqīqa (inner reality) of the realities (ḥaqāʾiq), which is the ultimate goal and the end of all ends.
The second is the place of manifestation of the first barzakh (isthmus), the meeting point of the two seas, the station of qāba qawsayn (the distance of two bow-lengths), and the rank where the Divine Names are gathered together.
The third is the emergence of the world of Jabarūt (the realm of Divine Power) and the appearance of the holy spirits (arwāḥ qudsiyya).
The fourth is the manifestation of the world of angels, the celestial governors (those who administer the heavens), and those who carry out the Divine commands.
The fifth is the discovery of the world of mulk (the physical realm) in its form, the marvels of the world of mithāl (the imaginal world), and the manifestation of the cosmic governors in the lower world. (Kāshānī, 77; Jāmiʿ, 95)
(See also tajallī-istitār)