““God describes Himself to us through ourselves. Which means that the divine Names are essentially relative to the beings who name them, since these beings discover and experience them in their own mode of being. Accordingly these Names are also desig- nated as Presences (Hadarat), that is, as the states in which the Godhead reveals Himself to his faithful in the form of one or another of His infinite Names. Thus the divine Names have meaning and full reality only through and for beings who are their epiphanic forms ( mazahir) , that is to say, the forms in which they are manifested. Likewise from all eternity, these forms, substrate of the divine Names, have existed in the divine Essence (A yan thabita ) . And it is these latent individualities who from all eternity have aspired to concrete being in actu. Their aspiration is itself nothing other than the nostalgia of the divine Names yearning to be revealed. And this nostalgia of the divine Names is nothing other than the sadness of the unrevealed God, the anguish He experiences in His unknownness and occultation.””
