(12) In relation to another, mercy and goodness. He has thousands of names, yet is One, Answering to all of His descriptions, yet indescribable. Every one who seeks names, if he is a man of credulity, Like thee, remains hopeless and frustrated of his aim. Why cleavest thou to this mere name of tree, So that thou art utterly balked and disappointed? Pass over names and look to qualities, So that qualities may lead thee to essence! The differences of sects arise from His names; When they pierce to His essence they find His peace!"

(9) He glorifieth thee in thy name of the Glorified: he invoketh thee in thy name of Hekau: he openeth for thee the paths in thy name of Ap-uat

(2) I utter that Name of the great god, who granteth that two of his Messengers [49] should come; the name of one is Batta, and the name of the other is Thine Aspect is Fixed Law

(6) The theologians, having knowledge of this, celebrate It, both without Name and from every Name. Without name, as when they say that the Godhead Itself, in one of those mystical apparitions of the symbolical Divine manifestation, rebuked him who said, "What is thy name?" and as leading him away from all knowledge of the Divine Name, said this, "and why dost thou ask my Name? "and this (Name) "is wonderful," And is not this in reality the wonderful Name, that which is above every Name--the Nameless--that fixed above every name which is named, whether in this age or in that which is to come? Also, as "many named," as when they again introduce It as saying, "I am He, Who is--the Life--the Light--the God--the Truth." And when the wise of God themselves celebrate Him, as Author of all things, under many Names, from all created things--as Good--as Beautiful--as Wise--as Beloved--as God of gods--as Lord of lords--as Holy of Holies--as Eternal--as Being--as Author of Ages--as Provider of Life--as Wisdom--as Mind--as Word--as Knowing--as preeminently possessing all the treasures of all knowledge--as Power--as Powerful--as King of kings--as Ancient of days--as never growing old--and Unchangeable--as Preservation--as Righteousness--as Sanctification -- as Redemption--as surpassing all things in greatness--and as in a gentle breeze.--Yea, they also say that He is in minds, and in souls, and in bodies, and in heaven and in earth, and at once, the same in the same--in the world--around the world--above the world--supercelestial, superessential, sun, star--fire--water--spirit--dew--cloud--self-hewn stone and rock--all things existing--and not one of things existing.

(24) He was companion of that Lord, and a 'c faithful witness." When 'Omar was enraptured with that beauty, When Osman viewed those brilliant sights, He diffused light and became "Lord of the two lights." When Martaza ('Ali) shined with its reflection, He became the "Lion of God" in the soul's domain. When his two sons were illumined by this light, They became the "pearly earrings of highest heaven;" One of them losing his life by poison, When Junaid was succoured by the forces of that light, Bayazid saw his way to increased fruition thereof,

(19) O ye gods in your Divine cycles, who travel round the lake of Emerald, come and defend the Great one who is in the shrine from which all the Divine cycle proceedeth. Let glory be ascribed to him, and let honour be given to him. Oh then, proclaim him with me

(121) In the cold it was a warm garment; Her lover's name accomplished all this through love. Strangers may pronounce the "pure name" of God, Yet it effects no such marvels, for they lack love. All that 'Isa accomplished by the name of Jehovah, Zulaikha attained through the name "Yusuf." When the soul is intimately united with God, Zulaikha was empty of self and filled with love of Yusuf, The scent of the saffron of union made her smile, Each to have in his heart a hundred meanings,

(35) And gained from God the name "Polestar of Gnostics." What time King Mansur became victorious, When Karkhi of Karkh became its keeper, Ibrahim son of Adham rode his horse to that point, And that Shakik starting from that junction Fazil from a highway robber became a sage of the way, To Bishr Hafi the doctrine, was announced, When Zu-1-Ntin became distraught with care for it, When Sari lost his head in seeking the way thereto, A hundred thousand great (spiritual) kings Their names remain hidden through God's jealousy;

(4) The god has said this: thy words are those of the father of the gods, thy name will be triumphant before the gods; they exalt thee and the cycle of the gods give thee their hands

(111) That he might know all that is written on those tablets, A11 that should be first and last to endless eternity He taught him, with the knowledge of his own 'names,' So that the angels were beside themselves at his instruction, The expansion of their minds, which Adam brought about, For the wide expanse of that pure mind The wide space of the seven heavens was not enough." The Prophet said that God has declared, "I am not contained in aught above or below, I am not contained in earth or sky, or even

(21) And with those eyes of His look upon His face, God says, "Whoso is God's, God also is his." God says, "I am his eye, his hand, his heart," Whatsoever is hateful to you, if it should lead you To your beloved, at once becomes agreeable to you. Why God is named "Hearing," "Seeing" and "Knowing". God calls himself "Seeing," to the end that God calls himself "Hearing," to the end that God calls himself "Knowing," to the end that These names are not mere accidental names of God,

(1) (Now these are the names which I will give from the Boundless onward. Write them with a sign, that the Sons of God may be revealed from here on. This is the name of the Immortal: aaa , ōōō ; and this is the name of the Voice, for the sake of which the Perfect Man hath set himself in motion: iii . And these are the interpretations of the names of these mysteries: the first [name], which is aaa , its interpretation is fff ; the second, which is mmm or ōōō, its interpretation is aaa ; the third, which is ps ps ps , its interpretation is ooo ; the fourth, which is fff , its interpretation is nnn ; the fifth, which is ddd , its interpretation is aaa . He on the throne is aaa . This is the interpretation of the second: aaaa , aaaa , aaaa ; this is the interpretation of the whole name.)

(61) When the pure name (of God) enters the mouth, Neither does impurity nor that impure mouth remain!" The man whose calling "O Allah" was equivalent to God's answering him, "Here am I" 4. That person one night was crying, "O Allah!" That his mouth might be sweetened thereby, And Satan said to him, "Be quiet, O austere one! How long wilt thou babble, O man of many words? No answer comes to thee from nigh the throne, How long wilt thou cry 'Allah' with harsh face?"

(4) "'In the first is the whole glory of all the names of all mysteries and all emanations of the orders of the spaces of the Ineffable.

(8) Further also, the Theologians do not honour alone the Names of God which are given from universal or particular Providences, or objects of His forethought; but also from certain occasional Divine Visions, in the sacred temples or elsewhere, which enlightened the initiated or the Prophets, they name the surpassing bright Goodness which is above Name, after one or other causes and powers, and clothe It in forms and shapes of man, or fire, or electron, and celebrate Its eyes and ears, and locks of hair, and countenance, and hands, and back, and wings, and arms, and hinder parts and feet. Also they assign to It crowns and seats, and drinking vessels and bowls, and certain other things mystical, concerning which, in our Symbolic Theology, we will speak as best we can. But now, collecting from the Oracles so much as serves the purpose of our present treatise, and using the things aforesaid, as a kind of Canon, and keeping our eyes upon them, let us advance to the unfolding of the Names of God, which fall within the range of our understanding, and, what the hierarchical rule always teaches us throughout every phase of theology, let us become initiated (to speak authoritatively) in the godlike contemplations with a god-enlightened conception. And let us bring religious ears to the unfoldings of the Holy Names of God, implanting the Holy in the Holy, according to the Divine tradition, and removing it from the laughter and jeers of the uninitiated; yea, rather, if certain men really are such, purifying them from their fighting against God in this matter. Be it thine, then, to guard these things, O excellent Timothy, according to the most holy leading, and to make the things Divine neither spoken nor known to the uninitiated. For myself, may Almighty God give me to celebrate, in a manner worthy of God, the numerous beneficent Names of the uncalled and unnamed Deity; and may He not take away a word of truth from my mouth.

(8) 1. The Mooring post. “Lord of the Double-Earth in the Shrine” is thy name

(31) As a negro may be called Kafu'r (white); They are names derived from God's essential attributes, For if so, they would be only empty pleasantries, Like calling the deaf a hearer and the blind a seer, Or a name like "impudent" for a modest man, Or "beautiful" for an ugly negro, Or such a title as "Haji" for a new-born boy, Or that of "Ghazi" applied to a noble idler. If such titles as these are used in praising persons

(11) For he makes the thorn a bed of roses, His shadow on earth is as that of Mount Qaf, He lends aid to the slaves of the friends of God, Were I to tell his praises till the last day, My words would not be too many nor admit of curtailment, He is the sun of the spirit, not that of the sky, That sun is hidden in the form of a man, Understand me! Allah knows the truth. O 'Ali, out of all forms of religious service Choose thou the shadow of that dear friend of God!

(1) In two and thirty most occult and wonderful paths of wisdom did JAH the Lord of Hosts engrave his name: God of the armies of Israel, ever-living God, merciful and gracious, sublime, dwelling on high, who inhabiteth eternity. He created this universe by the three Sepharim, Number, Writing, and Speech.

(1) BUT since whatever we have to say on these matters has reached, in my opinion, a fitting conclusion, we must sing Him of endless names, both as Holy of Holies and King of Kings; and as ruling eternity and for ever and beyond, and as Lord of Lords, and God of Gods. And first we must say, what we think Holiness Itself is; and what Kingdom, and what Lordship, and what Divinity, and what the Oracles wish to denote by the duplication of the names.