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Soldiers of a battalion dispersed to rest come together again at a bugle call more readily and easily than when they had been collected to form the battal- ion. Similarly, the mind will conclude that it is easier than their original cre- ation that a body’s essential particles, which had established mutual close rela- tions and familiarity during their worldly life, are assembled when the angel Israfil blows the Trumpet. Not all of the component parts even have to be present; rather, the fundamental parts and essential particles, which are like nuclei and seeds and which a Prophetic Tradition calls “the root of the tail” (the os coccyx), may suffice for the second creation’s basis and foundation. The All-Wise Creator will rebuild the human body upon this foundation.

The following section summarizes the truth expressed by the analogy of justice in such verses as: Your Lord does not wrong His servants.

We observe that cruel, sinful, and tyrannical persons usually lead a comfortable and luxurious life while godly, oppressed people live in pover- ty and difficulty. Death makes them equal, for both would have departed forever with their deeds unquestioned if there were no supreme tribunal. However, Divine Wisdom and Justice never allow any wrongdoing to go unnoticed and forbid injustice, and therefore require the establishment of a supreme tribunal to punish evil and reward good.

As this world is not exactly propitious for a complete development of human potentialities, we are destined to find realization in another world. Our essence is comprehensive and is bound for eternity. As we have an extremely comprehensive nature, we can commit tremendous crime and wrongdoing. Therefore, we cannot be left to our own devices without an order and disci- pline, nor can we left to deteriorate into non-existence. Hell is waiting for us with a wide-open mouth, and Paradise is expecting us with open arms.

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Ninth point: Prophet Muhammad, upon him be peace and blessings, who spoke the truth and whose words have been confirmed throughout the centuries, preached and promised the coming of everlasting life and eternal happiness. His message concentrated almost as much on the Resurrection as on Divine Unity, referring to the consensus of all Prophets and saints.

Tenth point: The Qur’an, a matchless miracle with forty aspects, announces the Resurrection and the coming of eternal happiness. It unveils creation’s mystery and offers uncountable rational arguments for the Resurrection. Such verses as: He has created you by stages (71:14), and, Say: “He Who has originated them the first time will bring them to life again” (36:79), which contains a comparison and an analogy, and, Your Lord does not wrong His servants (41:46), which indicates God’s justice, provide us with telescopes to see the Resurrection and everlasting happiness. I have discussed the proofs within the first two verses in my treatise Nuqta (The Point: included in al- Mathnawi an-Nuri) as follows:

Each human being undergoes ordered and systematic changes during the process of development, which goes through the stages of a fertilized ovum, blood-clot, a chew of lump, bones, the flesh, and another creation or (distinct) human-shaped being. Each of these stages follows precise princi- ples particular to it. This development and the principles it follows indicate the exercise of a definite purpose, will, and wisdom. The All-Wise Creator, Who creates human beings by these stages, also causes the body to renew itself each year. This renewal demands the replacement of decomposed cells by new ones produced by the All-Providing One’s provision of food according to the needs of each bodily part.

If we observe the atoms of the food used to renew or repair the body, we see them come together from the atmosphere, soil, and water. Their motions are so precise that it seems they have received marching orders to go to a cer- tain place. In addition, their manner of going indicates the operation of the Real Agent. Starting from the inanimate world of elements and chemical sub- stances, they pass into the animated world of vegetables and animals. Having developed into sustenance in agreement with definite principles, they enter the body as food. After being “cooked” in different “kitchens” and transformed and passed through some “filters,” they are distributed to the body’s parts according to need following the principles established by the All-Munificent Providing.

All of these processes take place in accordance with the All-Providing One’s laws and without the intervention of blind chance, lawless coincidence, deaf nature, and unconscious causes. They display perfect knowledge, wisdom, and insight. At whatever stage an atom enters the body’s cell from the sur- rounding element, it does so in an orderly fashion and conforms to that stage’s specified laws. To whichever level it travels, it steps with such order that it appears self-evidently to be proceeding at an All-Wise Mover’s command. Never deviating from its aim and object, it gradually advances from stage to stage and from level to level until, at the command of its Sustainer, it reach- es its appropriate position. Once there, it establishes itself and begins to work.

The provision of food and its reaching the cells for which it is destined show Divine Will and Divine Determination. So perfect is this process’ order and arrangement that each particle seems to have its final destination written on its “forehead.” Is it conceivable that the All-Majestic Creator, Who exercises Lordship over creation with boundless power and all- encompassing wisdom, from particles of matter to planets, and spins them with order and balance, could fail to revive creation? Qur’anic verses open our eyes to this revival by comparing it with our first creation:

Say: “He Who has originated them the first time (with definite pur- pose) will bring them to life again (in the Hereafter).” (36:79)

Fifth point: Humanity is endowed with unlimited potentialities that develop into unrestricted abilities. These, in turn, give rise to countless inclinations that generate limitless desires, which are the source of infinite ideas and conceptions. All of these, as confirmed by thinkers and scholars, indicate the existence of a world of eternal happiness beyond this material world. Our very nature, which is the origin of our innate inclination toward eternal happiness, makes one sure that such a world will be established.

Sixth point: The all-encompassing Mercy of the universe’s All-Merciful, All-Compassionate Maker requires eternal happiness, which gives Divine bounty and grace their true nature. Were it not for this happiness, God’s chief grace for humanity, all people would raise lamentations over eternal separa- tion, acts of favor would turn into requital, and Divine compassion would be negated. However, Divine mercy is a substantial reality and more evident than the sun in the universe. Observe the three manifestations of Divine Mercy: love, affection, and intellect. If human life resulted in eternal separation with unending pangs of parting, that gracious love would turn into the greatest affliction, affection into a most painful ailment, and the light-giving intellect into an unmitigated evil. Divine Compassion, however, (for it is Compassion) never inflicts the agony of eternal separation upon true love.

Seventh point: All known and observable pleasure-giving experi- ences, beauties, perfections, attractions, ardent yearnings, and feelings of compassion are spiritual articulations and manifestations of the All- Majestic Creator’s Favor, Mercy, and Munificence made known to the intellect. Since there is a substantial reality underlying the universe, there is true Mercy; since there is true Mercy, there will be eternal happiness.

Third point: Human intellect, wisdom, experience, and deductive rea- soning point out that nothing superfluous or vain occurs in creation. For the universe’s All-Majestic Maker chooses the best and easiest way in creation, and apportions many duties, purposes and results to each creature, no matter how insignificant it may appear. This indicates the existence of eternal hap- piness. Since there is no waste and nothing in vain, there must be eternal happiness, for eternal non-existence would make everything futile and waste- ful. The absence of waste in creation, particularly in human body, as testified to by several sciences, demonstrates that our countless spiritual potentialities, limitless aspirations and ideas, and inclinations will never go to waste. Our basic inclination toward perfection indicates perfection’s existence, and our desire for happiness proclaims that an eternal happiness awaits us. If this were not so, all the basic features of our existence and nature and all our sublime aspirations would be wasteful and lose their essential meaning.

Fourth point: The alternation of day and night, as well as spring and winter, atmospheric changes, our body’s annual renewal, and our awakening and rising every morning after sleep all indicate a complete rising and renew- al. Seconds forecast a minute, minutes predicts an hour, and hours anticipate a day. The dials of God’s great clock—the earth—point, in succession, to the day, the year, our lifetime, and the ages through which the world passes. As they show morning after night and spring after winter, they intimate that the morning of the Resurrection will follow the death of creation.

A person’s life contains many cycles that can be regarded as a kind of death and resurrection (e.g., daily, seasonal, and annual changes; sleeping and waking; and various revivals and renewals). Nature’s revival every spring is a promise of the final Resurrection; during that season countless kinds of resurrection take place among animals and plants. Thus the All- Wise Creator reminds us of the Resurrection to come.

SECOND FUNDAMENTAL: Eternal happiness is necessary, and the All- Majestic One is absolutely able to create it. Both the destruction of our uni- verse and the resurrection of everything are possible and will occur. Addressing the reason or intellect, we will explain these realities briefly.

There is a necessary cause for the eternal happiness. Consider the fol- lowing ten points:

First point: Creation displays a perfect harmony and a purposeful order, and every aspect of the universe shows signs of a will and indications of a purpose. As testified by their fruits or results, everything and every event displays a light of purpose, intention, and will; every movement, a gleam of choice and preference; and every compound and composition, a ray of wisdom. If creation were not meant to produce eternal happiness, its harmony and order would be a deceit. All meanings, relations, and connections, which are the spirit of order, would come to nothing. It is eternal happiness which underlies this order. In which case, the order of the universe points to eternal happiness.

Fourth source: The Divine laws of “nature” resemble the spirit, for they also belong to the world of the Divine Will and Command. However, they operate upon categories that do not have a perceptive existence. When we analyze these laws, we see that they would have been the spirits of the cate- gories themselves if they had been given external existence. As they are per- manent and unchanging, their unity and simplicity (uncompositeness) is not affected by any alteration or transformation. For example, the seeds of a dead fig tree still contain the permanent, spirit-like law relating to its formation.

First source: This concerns us as individuals and relates to our inner world. Look carefully into your life and inner aspect, and you will discern the existence of an eternal spirit. Every person changes his or her body at least annually through a complete renewal, but the spirit remains unchanged.

Since this is so and the body is ephemeral, the spirit inhabiting it is permanent. The formation or deformation of your body’s molecules, or its composition and decomposition, does not affect the spirit, which annually changes or renews its bodily garment. When it strips off this garment at death, neither its permanence nor its essential nature is affected because, as established through experiences and observation, the spirit does not depend upon the body for its life. The body is only its dwelling place, not its cover. The spirit has a subtle cover, its “energetic or ethereal envelope,” and leaves its dwelling place at death and is dressed in this ethereal cover.

Second source: This relates to the outer world. Repeated observations, and countless incidents and experiences indicate the spirit’s eternity. If a single spirit’s permanence is established in the afterlife, this confirms the spirit’s perpetuation after death. For the science of logic says that an essential or intrinsic quality an individual has is common to the whole species, for qualities originating in the essence are shared by all individuals. There are so many observations, incidents, signs and experiences indicating the permanence of the spirit that it is as certain as the existence of a continent that we have never visited. So there are numberless spirits which have left their cor- poreal bodies and continue to exist in the Intermediate Realm. They have a relationship with us; our prayers for them and acts of charity on their behalf reach them and we receive their blessing in return.

It is also commonly perceived that an essential aspect of each person exists after physical death: his or her spirit. As the spirit is a simple unitary entity, it is not subject to disintegration or decomposition like composite material things. Life ensures a form of unity within multiplicity and causes a sort of permanence. In other words, unity and permanence are essential to the spirit, through which multiplicity gains some sort of unity and permanence.

Second aim

[This is about Doomsday, the world’s destruction, and the afterlife. This Aim consists of an Introduction and four Fundamentals.]

INTRODUCTION: If one were to claim that a city or a palace will be destroyed and then reconstructed firmly, one would be asked the following six ques- tions:

l Why will it be destroyed, and is its destruction necessary? l Can its destroyer and its rebuilder really do these things? l Is such destruction possible? l If possible, will it really be destroyed?

l Is such rebuilding possible? l If possible, will it actually be rebuilt?

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There is a necessary cause for the destruction and re-building of this palace of the world and the city of the universe. Both can and will be destroyed and re-built. Their destroyer and rebuilder can do both.

FIRST FUNDAMENTAL: The spirit is undoubtedly eternal. All the proofs for the existence of angels and other spirit beings prove its eternity as well. We are too close to the souls of the dead, who are waiting in the Intermediate Realm to go to the Hereafter, to require proof of their exis- tence. It is commonly known that people of spiritual unveiling get in con- tact with them, and the saints who have insight into the reality of the life of grave can see them; some people can communicate with them, and almost everyone encounter them in true dreams. As modern materialism causes doubt in such obvious matters, we provide an Introduction and four Sources from which persuasive knowledge can be obtained.

Introduction: An eternal, matchless beauty requires an eternal lover through whom it will be reflected permanently. A faultless, eternal, and perfect art demands a permanent contemplative herald. An infinite mercy and benevolence require the continued sustenance and happiness of needy ones who thank it. The human soul is the foremost of those lovers, contem- plative heralds, and needy thankful ones. Given this, it will accompany that beauty, perfection, and mercy on the way to eternity.

Since an angel represents each kind of creature and presents its service and worship to the Divine Court, the Prophet’s descriptions of them are entirely reasonable and credible: “There are angels with forty thousand heads, each with forty thousand mouths, and forty thousand praises sung by forty thousand tongues in each mouth.” This Prophetic Tradition means that angels serve universal purposes and that some creatures worship God with forty thousand heads in forty thousand ways. For example, the firmament praises the Majestic Creator through its suns and stars, while the earth wor- ships with countless heads, each with countless mouths, and each mouth containing countless tongues. Thus this Tradition is said to refer to the angel representing the earth in the World of the Inner Dimensions of Things.

Once I saw a medium-sized almond tree with forty branches (the equiv- alent of forty heads), each of which had forty twigs (the equivalent of forty tongues). Each twig had forty blossoms, each of which had forty differently colored stamens. These “forty”s are each a manifestation of a Divine Name. Is it possible that the All-Wise One of Grace, the All-Majestic Maker of that almond tree, Who charged it with so many duties, would not appoint a spe- cific angel to know it, introduce it to the universe, and present it to the Divine Court?

The above explanations seek to encourage the heart to believe, the intellect to accept, and the carnal soul to admit the truth. If you have acquired some understanding and wish to encounter angels more closely, purify yourself of doubt and enter the garden of the Qur’an—its gates are open. You can see angels in the Paradise of Qur’an, and its verses are like an observatory from which you can look at them:

By the companies (of angels) sent one after another, and then moving fast and forcefully like tempests; and by those enfolding the Scrolls of Revelation, and serving (for right and wrong) to be separated, and so bringing down the Revelation, so that some may have the means to ask for forgiveness and that some may be warned. (77:1–6)

By those who immediately fly out and plunge (with God’s command); by those who move gently and eagerly; by those who swiftly float and so hasten along as if in a race, and thus fulfilling the commands. (79:1–5)

... in (the Night of Power) angels and the Spirit descend, by the leave of their Lord, with His decrees for every affair. (97:4)

... a Fire whose fuel is human beings and stones, and over which are angels stern and strict, who disobey not God in what He commands them and do what they are commanded. (66:6)

All-Glorified is He. Nay, but they are honored servants: they speak only what He has spoken to them, and they act by His command. (21:26–27)

If you desire to meet jinn, enter into the Qur’anic chapter that discuss- es them (72) and listen to what they are saying:

FOURTH FUNDAMENTAL: When we carefully examine creation, we discern that like particulars, each universal thing has a collective identity and performs a unique, universal function. For example, a flower displays a superla- tive design and symmetry and recites the Creator’s Names in the tongue of its being. Likewise, the earth performs a universal duty of glorification as though it were a flower. A fruit and a tree glorify God within an order and regularity, although the latter does so on a larger scale through the “words” of its leaves, blossoms, and fruits. Similarly, the vast “ocean” of heavens praises and glori- fies the All-Majestic Maker through its suns, moons, and stars, all of which are like its words. In short, each of the inert and outwardly inanimate and uncon- scious material bodies performs a vital function in praising and glorifying God. Angels represent such bodies in the World of the Inner Dimensions of Things and express praise and glorification on their behalf. In turn, these bodies are the angels’ representatives, dwellings, and mosques in the material world.

As explained in the Fourth Branch of the 24th Word, angels and spirit beings constitute the first class of the laborers that the All-Majestic Maker of this palace of creation employs. Among others, inanimate things and the vegetable creation are quite important servants who work without wages; animals serve unconsciously in return for their food and pleasures; and humanity, tak- ing a share in everything for themselves, supervises the other servants (on the earth) and works consciously according to the Majestic Creator’s purposes in return for wages: a reward here and in the Hereafter.

THIRD FUNDAMENTAL: The existence of angels and other spirit beings can be established by proving the existence of one angel, and denying (or accepting) the existence of one amounts to denying (or accepting) the species. From the beginning of time, all people of religion have believed in their existence. There is a consensus that some people have seen, conversed with, and related news from angels. If angels did not exist, if one had not been seen, if the existence of one or more had not been established through observation, how could such a general belief continue? If this belief were not based on strong evidence, how could it come down to us despite changing ideas and beliefs and the passage of time? Besides, might not such a religious belief and a consensus of religious scholars be based on an experienced reali- ty originating in countless signs and experiences? So, we can conclude that belief in angels and other spirit beings is based on the experiences that Prophets and godly people have had with them, and that these accounts were narrated by reliable sources.

How can you doubt their existence after it has been reported by all Prophets and saints, who are like suns, moons, and stars in our social life? Such people are specialists in this matter, and obviously two specialists in a matter are preferable to thousands of non-specialists. It also is an estab- lished principle that once a matter is confirmed by two persons, its denial by thousands carries no weight. Moreover, how can you doubt the Qur’an, shining like the sun in the realm of truths, and the testimony and experi- ences of Prophet Muhammad, the sun of Prophethood?

SECOND FUNDAMENTAL: Most philosophers and religious scholars agree that angels and spirit beings exist, although there have been differences in naming them. Among philosophers, the Peripatetics (Mash- shaiyyun), who were inclined to explain existence in materialistic terms, had to admit the existence of angels on the ground that each species has a spiritual, incorporeal essence. The Illuminists (Ishraqiyyun) did not deny the existence of angels, but wrongly called them the “Ten Intellects” and “Masters of Species.” Followers of Divine religions, guided by Divine Revelation, believed that an angel is in charge of each kind of existence. They named them according to that kind of existence: the Angel of the

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Mountains, the Angel of the Seas, the Angel of Rain, and so on. Even nat- uralists and materialists, who restrict themselves to what they see, admit the meaning of angels by calling them (incorrectly) “pervasive forces.”

If you do not admit the existence of such beings, on what proof do you base your denial? Can these vast spaces and beautiful firmaments be devoid of inhabitants while, as explained in the First Fundamental, life unveils the reality of creation and is its result and essence, and the earth is animated by numerous living beings? How can so-called natural laws have any influence upon creation? Being no more than nominal and imaginary principles, they cannot be the origin, nor even the cause, of any kind of existence, nature, identity and external reality if there are no angels to represent, manifest, and administer them. Since life is an external observed reality, such nomi- nal principles as natural laws cannot be the origin of this reality.

Scientists, philosophers and religious scholars agree that creation is not limited to this visible world. Although this world is material and thus unsuitable for being a home for spirit beings, it has been decorated by countless living creatures. Therefore, there must be many degrees of existence over which this material world is but a lace curtain. Furthermore, as the sea houses fish, the unseen world of the spirit houses spirit beings. In short, all arguments presented so far and all others that can be deduced from the universe’s operation indicate the existence of angels.

An uncivilized nomad and a civilized person went to a magnificent city like Istanbul. In a remote corner of that well-ordered, splendid city, they saw an old building containing a factory full of miserable workers. The local peo- ple around it lived on either vegetables or fish. While watching them, they had, in the distance, a vision of lofty, adorned castles and palaces, among which were huge workshops and broad squares. They could see no inhabitants in that area, for they either had defective sight or the inhabitants were hid- ing. As there was also no comparison between the two living conditions, the uncivilized person concluded that no one lived there. The other man said:

You can see that this poor, dilapidated factory is inhabited by work- ers—somebody very powerful and wise is employing and then replac- ing them with new ones. Also, there is no empty space around the factory, for every spot is being used. How could those adorned, lofty palaces and castles be unoccupied? They must be inhabited by beings who have different conditions of life. You can’t see them because of the distance or your defective sight or because they are hiding. Just because you can’t see something doesn’t mean it doesn’t exist.

The earth, although much smaller than other heavenly bodies, is so densely inhabited by living creatures that even its grossest and most rotten parts are full of living things, such as micro-organisms. This shows that those infinite firmaments, with their numerous stars and constellations, are inhabited by conscious, living beings created from fire, light, air, ether, electricity, voices, scents, words, and other subtle forms of matter. The Qur’an or the Shari‘a calls such beings angels, jinn, and spirit entities. They have their own kinds or species, just like earthly creatures. For example, the angel in charge of a raindrop is certainly different from the angel in charge of the sun.

In conclusion, and as may be established empirically, matter is not essential. Therefore existence is not subject to or dependent on it. Rather, matter subsists by means of a meaning, and that meaning is life, is spirit. As may be established through observation, existence does not serve matter and thus everything does not have to be ascribed to it. Rather, matter exists so that it may serve and perfect a reality: life. Spirit is the foundation of life.

As matter does not rule existence, perfections do not have to be sought from it. Rather, it is dominated, subject to the decree of a fundamental, and fashioned according to that decree’s dictates. That fundamental is life, spirit, consciousness. Matter is not the unchanged essence of existence and the source of perfections; rather, it is a form and outer covering subject to disin- tegration. A micro-organism has acute senses: It hears its mate’s voice and sees its food. This shows that as matter becomes more refined, life’s effects become more manifest and the spirit’s light grows brighter. It is as though the more closely matter resembles the realm of spirit and consciousness, the more ethereal it becomes. This causes life’s light to be manifested more brightly.

If life’s effect upon this small creature is so great, how much greater will it be upon humanity, as it expands into our consciousness, reason, and intellect! Through reason and consciousness, which is the light of life, we travel through the higher worlds of corporeal and spiritual existence as easily as passing from one room to another. Just as conscious and living beings may visit those worlds in spirit, those worlds come as guests to our mirror-like spirit by being reflected there. Life is a clear evidence of God’s Unity, the greatest source of His bounty, a most subtle manifestation of His Compassion, and a most hidden and delicate embroidery of His Art. Life is so mysterious and subtle that even the life of plants (the simplest level of life) and the awakening of the life-force in seeds (the beginning of its life) are still not understood fully. Although it is something common to us, it has remained a mystery since the time of Adam, for no person has ever grasped its nature.

In its outer (material) and inner (immaterial) aspects, life is pure. Divine Power creates life without the participation of causes, while It uses “natural” causes as a veil before the creation of everything else so that those unable to discern Divine wisdom and essential beauty in things and events may attribute to them certain base qualities that they cannot reconcile with the dignity of Divine Power.

First aim

Confirming the existence of angels is a pillar of belief. This First Aim con- tains four fundamentals:

FIRST FUNDAMENTAL: The perfection of existence is through life. In fact, life is the real basis and light of existence. Consciousness, in turn, is the light of life. Life constitutes the foundation of everything and appropriates every- thing for each living thing. Only through life can a living creature claim that everything belongs to it, that the world is its home and the universe its property conferred by the Owner. Just as light causes (concrete) things to be seen and, according to one theory, is the real cause of color, so too, life unveils creation. Life causes qualities and natures to be manifested and realized. It makes the particular universal and the universal concentrated in a particular.

The permanence of the spirit and angels, Ø The Resurrection and the afterlife

I seek refuge in God from Satan, the accursed.

In the Name of God, the All-Merciful, the All-Compassionate.

The Angels and the Spirit descend in (the Night of Power) by the leave of their Lord. (97:4)

Say: “The Spirit is of my Lord’s Command.” (17:85)

[NOTE: This treatise consists of an Introduction and two chapters of Aims.]

Introduction

HE EXISTENCE OF HEAVENLY BEINGS, WHICH THE SHARI‘A CALLS angels and other spiritual beings is as evident as that of humanity and animals. As explained in the First Step of the 15th Word, real- ity and universal wisdom require that like the earth, the heavens

should have conscious or intelligent inhabitants particular to themselves. For the earth, despite its small size and apparent insignificance when compared with the heavens, is continually filled with and emptied of conscious beings. This indicates that the heavens, which resemble decorated castles with awe- inspiring towers, are filled with living beings, the light of the existence’s light, and conscious, intelligent beings who are the light of living creatures. These beings, just like jinn and humanity, are observers of this palace of the world, students and readers of this book of the universe, and heralds of the Lord’s Sovereignty. Through their comprehensive and universal worship, they repre- sent the glorifications of the creatures of universal nature or identity.

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The nature of the universe requires the existence of these beings, for its finely adorned art works, meaningful decorations, and purposeful, deli- cate embroideries demand sentient beings to reflect upon, as well as praise and commend, them in full appreciation. Just as a beauty needs a lover and food is given to the hungry, so the food provided for souls and hearts through this infinite beauty of art is first of all related to the existence of angels and other spirit beings. The universe’s infinite beauty and majesty calls for a response that must be of an infinite duty of reflection and wor- ship. Since jinn and humanity can fulfill only a miniscule part of this duty, there must be countless varieties of angels and spirit beings to fill this uni- versal mosque of existence with rows arranged in worship of the Creator.

Indeed, there is a band or species of spirit beings and angels in every cor- ner of the universe, each performing its own specific duty of servanthood. Based on certain Prophetic Traditions and the wisdom in the universe’s order, it can be said that some mobile lifeless bodies from planets to raindrops provide vehicles for some species of angels. They mount them by God’s leave and travel through the material world, representing their glorifications.