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Shiavault - a Vault of Shia Islamic Books Risalah Al- Wilayah:vicegerency (a Treatise On Islamic Mysticism and Spiritual Wayfaring) Chapter 4: What is the way towards perfection after knowing that it is possible?

We say: The relation of the realities to what exists in this material realm and the physical self is the relation of the outward*(zahir)* to the inward*(batin).* Every existing characteristic connected with the outward is in reality attached to its inward and to the outward itself by its accident and in conformity with it.

Thus, the self-evident perception of the self in relation to itself is primarily and in reality related to its inward aspects, and then by accident and concordance*(agreement)* related to its self.

The reality which is the inward aspect of the self is more immediately perceived by the self than the actual self and is more self-evident than it, and that which is inward to this inwardness is even more prior and evident than this inwardness, and this continues until it reaches a reality to which all realities culminate. This reality is the precedent of all things known and the most evident of all self-evident things.

Considering that existence in it is sheer and undifferentiated, a second for it or another kind of it cannot be conceptualized, therefore, regarding the perception of this existence, there is no place for a refuter to refute or a denier to deny. This argument is of course complete and flawless.

We then say: Every existing reality necessitates that it be complete in its self, both in its essence and accidents, and this is a necessary self-evident premise, but it is in need of complete conceptualization*(tasawwur)* . So, if we were to suppose a reality, A , which has accidents B , C, and D , then this reality necessitates, in its essence, that A should not be lacking in A , for if A is deficient in A it would no longer be A , given that we have supposed it to be A .

Moreover, it also necessitates that accidents B , C and D , be their very selves, which, if they were lacking in B , C and D , given that we have already supposed them to be B , C and D and nothing more, as is apparent.

This is what every reality necessitates in its essence and accidents, and this is what we call perfection*(kamal)* and happiness*(saadah)* The reality of every perfection is that which is not qualified in its essence by a qualification of non-existence, for this would be a deficiency*(naqs)* .