This consciousness is not by virtue of the presence of the...

This consciousness is not by virtue of the presence of the quiddity of the self for us; it is not present as a concept, or known through mediated knowledge. That is because a mental concept, of whatever kind, is always capable of corresponding to a multiplicity of objects, and [when considered as referring to a particular object] its individuality is only due to the external existent [to which it corresponds].

Now what we cognize in relation to ourselves - i.e., what we refer to as ‘I’ - is something essentially individuated, incapable of corresponding to multiple things. Individuality is a property of existence; hence our knowledge of our selves is by virtue of their presence for us with their very external existence, which is the ground of individuation and external properties. This is another kind of knowledge, called ‘immediate’ knowledge (‘Ilm hudhûrî, lit., ‘knowledge by presence’).

These two divisions of knowledge are exhaustive, for the cognition of the known by the knower is either through the former’s quiddity or by its existence. The first is ‘mediated’ and the second is ‘immediate’ knowledge. Furthermore, attainment of knowledge means apprehension (hushûl) of the known by the knower; for knowledge is identical with that which is known by itself, because we do not mean anything by knowledge except the apprehension of the known by us.

The apprehension of a thing and its presence is nothing except its existence, and its existence is itself. The apprehension of the known by the knower does not mean anything except its union (ittihâd) with the knower, whether the known is immediate or mediated. Thus if the immediately known is a substance subsisting by itself, its existence is for-itself (wujûd li nafsihi) while at the same time it is for-the-knower, and hence the knower is united with it.

If the immediately known is something existent-for-its-subject, as the known’s existence is existence-for-the-knower, the knower is united with its subject. Moreover, an accident is one of the planes of the existence of its subject, no-something extraneous to it. Hence it is likewise in relation to something united with its subject. Similarly, the mediated known is existent-for-the-knower, irrespective of whether it is a substance existing-for-itself or something existent-for-other-than-itself.

An implication of its existence for the knower is the knower’s union with it.