68 AN INTRODUCTION TO SUFI DOCTRINE

a polarity, but it is integrated in Unity, for of the two
opposing terms, the higher is resolved in the Divine
Being (al-Wujad) which is nothing other than the first
affirmation, perfect and unconditioned, of the Essence
(adh-Dhat)!, whereas the lower finds its resolution in
the ‘principial possibilities” (al-a‘yan ath-thabitah),
and these are themselves likewise reducible to the Es-
sence, of which they are merely ‘‘ determinations” or
““relations ” (nisab), ‘ non-existent as such, though per-
manent” (Ibn ‘Arabi, in the Chapter on Enoch, of his
Fusus al-Hikam).

It must be clearly understood that this purely logi-
cal opposing of Being and ‘ principial possibilities™
does not at all envisage distinct cosmic entities but in a
sense represents a speculative key to the reintegration
of all possible dualities in the Unity of the Essence,
though it also corresponds to a precise metaphysical
reality. As for the symbolism connected with it which
presents Divine Being as a source of light, the “ out-
pouring” or ‘“‘overflowing’ (al-fayd) of which spreads
out on to the possibilities, which can themselves be
compared to a dark space,? this must not be under-
stood in the sense of a substantial emanation, for it is
clear that Being could not go outside Itself, since noth-
ing is outside It. Being reveals the Essence by affirma-
tion whereas the principial possibilities are reducible
to It by a sort of negation since they are only limita-

1. In itself the Essence is apart from every determination—even from

that of Being (Wujud). It is at the same time Being and Non-Being (Wujud
wa ‘Udum).

2. Light and Space are the two most direct symbols of Beirg and of
Possibility.