It is not like participation. The reason is that it is for the knowledge of things that are created later, such as presence (ḥuḍūr) and being present (ḥāḍir), to be known through the intellect. Thus, such things are, in terms of rank, closer to us than the unseen (ghayb) known by the intellect. From here on, you should understand and reflect. (Insān, I, 43)
Among the levels of existence (wujūd), the essential manifestation (zātī tajallī), also expressed as aḥadiyya (divine oneness) and absolute existence (mutlaq wujūd), is the first essential descent (zātī tanazzulāt). We have authored a book concerning the gnosis (maʿrifa) of absolute existence (mutlaq wujūd) and named it al-Wujūdu'l-Mutlaq al-Muʿarraf bi'l-Wujūdi'l-Ḥaqq (The Absolute Existence Known as the Existence of the Real). Whoever seeks knowledge on this matter may refer to that book. The manifestation of aḥadiyya is the reality of the Pure Essence (ṣirf dhāt). However, it is not the first level, because in that level, existence is designated for the Essence. The manifestation of aḥadiyya, which is the first cloud (amā), is superior (and prior) to the level of existence being attributed to itself. Know that the manifestation of aḥadiyya is a link between outwardness (ẓāhir) and inwardness (bāṭin). That is, there must be a third place between outwardness and inwardness, just as we see an imaginary line between shadow and sun. For this reason, the verifiers (muḥaqqiqūn) have called it the greatest isthmus (barzakh).
Aḥadiyya is a barzakh (isthmus) between inwardness and outwardness. This is, in fact, the reality of the Muḥammadan Reality (ḥaqīqat-i Muḥammadiyya), the sphere of sainthood (falak al-wilāya), and the station of "Then he drew near and came down, and was at a distance of two bow lengths or nearer" (al-Najm 53:8-9), the knowledge of the absolute, the pure affair (shaʾn-i ṣirf), and, moving from the relationship of lover and beloved (nisbat), the station of pure love (mujarrad) is expressed as aḥadiyya. The expression "absolute knowledge" is also like this: it refers to knowledge that has no relation to the knower or the known. From "absolute existence" is meant existence that is not related to pre-eternity (qidam) or origination (ḥudūth). Thus, you should understand from this that this level is the aḥadiyyat-i jamʿ (unity of oneness), in which all considerations, relations, attributions, and the inwardness of other names and attributes have fallen away. Some call it the level of tütviyyet, because in the second manifestation (shaʾn-i thānī) specific to the Essence, the names and attributes are absent. (Marātib, 75)
The sciences of clothing (ʿulūm al-lubs) are all the levels descending from the level of aḥadiyya and those below it. For the Most Holy Essence (dhāt al-aqdas) descends to this level with all its determinations (taʿayyunāt) towards sensory attributes, and is adorned with all spiritual and imaginal attributes, clothing itself in these garments. (Kāshānī, 133; Jāmiʿ, 90)
Aḥadiyya, in terms of attributes, is a name that occurs with the falling away of all attributes, names, relations, and determinations. (Jāmiʿ, 75)
the lights shone in my eyes
when the two presences manifested
the two identities became one
at the moment of "two bow lengths"
yours and belonging to you
every existence is with you
within the veils of aḥadiyya
blessed is the one who lives
the state of unity illuminated the state of distinction
the light of the Essence shone
with the colors of aḥadiyya
here is the station of perfection (kamāl)
here is the gift of union (ittiṣāl)
here is the servant who never departs from the Lordly presence
O person of pure perception
take the essence of the jewels
beware, do not step outside servanthood
this is the meaning of nearness (qurb)
sing songs so that
he was honored with sublime stations
aḥadiyyat-i jamʿ