(4) Verily, while he does not there know, he is verily know- ing, though he does not know (what is [usually] to be known) 1; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know. 31: Verily where there seems to be another, there the one might see the other; the one might smell the other; the one might taste the other; the one might speak to the other; the one might hear the other; the one might think of the other; the one might touch the other; the one might know the other.

(1) It is a well-known saying of the Prophet that "He who knows himself, knows God"; that is, by contemplation of his own being and attributes man arrives at some knowledge of God. But since many who contemplate themselves do not find God, it follows that there must be some special way of doing so. As a matter of fact, there are two methods of arriving at this knowledge, but one is so abstruse that it is not adapted to ordinary intelligences, and therefore is better left unexplained. The other method is as follows: When a man considers himself he knows that there was a time when he was non-existent, as it is written in the Koran: "Does it not occur to man that there was a time when he was nothing?" Further, he knows that he was made out of a drop of water in which there was neither intellect, nor hearing, sight, head, hands, feet, etc. From this it is obvious that, whatever degree of perfection he may have arrived at, he did not make himself, nor can he now make a single hair.

(6) Especially he will be found to know the truth, if not so as to comprehend it, yet so as not to be unacquainted with it.

(39) Hearken; if it does not become me to ask, then it does not become thee to judge me. Dost thou boast in the Knowledge of the Light, and art a Leader of the Blind, and yet art blind thyself? How wilt thou show the Way to the Blind? Must you not both fall, in your Blindness? But you will say: We are not blind; for we well see the Way of the Light. Why then do you contend, or dispute about the Way of the Light, as if none can see it rightly?