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• Bhaskar approved of Advaita Vēdānta (Sanskrit, अद्वैत वेदान्त [MP3], “nondual end of wit/wisdom/knowledge”), but he also underscored the reality of Nonduality and Duality. Nevertheless, Adi Shankara (Sanskrit, आदि शङ्कर [MP3], Ādi Śaṅkara), 788 CE–820 CE—the best–known exponent of Advaita Vēdānta—clearly did not. Adi Shankara instead regarded the perception of Duality to be a mirage or, metaphorically, like a conjurer’s enchantments (Sanskrit, माया [MP3], māyā, “illusion/magic”). I, therefore, respectfully disagree with Bhaskar on this selection. Parenthetically, wit, wise, wisdom, and veda (Sanskrit, वेद [MP3], “knowledge”), seen in Vēdānta (Sanskrit, वेदान्त [MP3], “end of wit/wisdom/knowledge”), are Indo–European cognates.
• Advaita Vēdānta is conceptually distinct from ƉɱⱤ. Taken solely on face value, their respective views of Nonduality and Duality appear to be mutually exclusive. It would, nevertheless, be highly presumptuous and improper to speak on behalf of Bhaskarian critical realists overall. The diverse approaches taken by scholars—working within a wide variety of disciplines—to Bhaskar’s philosophies do not lend themselves to simple generalizations. Cultivating an attitude of genuine heartfelt humility, on this matter and on all others, is always the best course. This writer tries to follow that principle. My specific difficulties with the anti–dual Advaita Vēdānta, notwithstanding, a nonrestrictive emphasis on Nonduality is absolutely essential.
• A contemporary example of Advaita Vēdānta is Sant Nirankari Mission (Hindi, संत निरंकारी मिशन, Saṁta Niraṁkārī Miśana; Gurmukhi Punjabi, ਸੰਤ ਨਿਰੰਕਾਰੀ ਮਿਸ਼ਨ, Sata Nirakārī Miśana; or Shahmukhi Punjabi and Urdu, سَنْتَ نِرَنْکَارِی مِشَنَ, San°ta Niran°ḱārí Mišana), Delhi, India. The Gurmukhi Punjabi “Nirakārī” is derived from the original Sanskrit term, Nirākārā. (Sanskrit, निराकारावेदान्त, “formless one.”
• Bhēdābhēda Vēdānta (Sanskrit, भेदाभेद वेदान्त [MP3], “difference–nondifference end of wit/wisdom/knowledge”) or ᏰᏉ™ admits the reality of Nonduality and Duality—seems to be intimately aligned with Bhaskar’s early 21ˢᵗ–century philosophy. Nevertheless, ᏰᏉ is clearly isomorphic with the theory of ƉɱⱤ. Theory, conceptualized as a verb, is a three–stage procedure. It begins with theory, deductively continues with research, and inductively supports or fails to support the same theory:
1. Any research project will begin with deduction. Hypotheses, or scientific propositions, are formulated from theory.
2. The project continues with induction. Hypotheses are empirically tested to determine whether the theory is supported.
   Theory itself, as I would draw on the whiteboard for my students, may be illustrated by the following circular diagram:

   

   Click on the Image to Enlarge
3. But theory culminates in praxis. Without engaging in theoretically–informed practice, the research process is incomplete.

• In the following ᔦ႘ ➕️ ३ ⨤⇂ ⁅ Კ  ꭙ  ꬸⓄ ⊕ ჰ ⟴ ᘖ  ⨭२ ⨹  ɬ  ⨨ ੨ ⥅ ł ⊞ ꘡ ⨣ ȴ  ⧻ ا  ⨢ ౽ ⨥  Ꝛ  ⨹  Ⳍ ⟴ ①  ≝  5️⃣2️⃣️ ⁆ translations (Sanskrit, Pali, Hindi, Marathi, Urdu, Balòci/Balochi/Baluchi, Nepali, Dogri, Konkani, Awadhi, Bhojpuri, Newar, Shahmukhi Punjabi, Gurmukhi Punjabi, Bengali, Gujarati, Sindhi twice, Telugu, Tamil, Sinhala, Odia/Ōṛiꞌā, Malayalam, Tulu, Mauritian Creole, Hebrew, Yiddish, German, Judæo–Spanish/Ladino, Spanish, Arabic, Iranian and Dari Persian twice, Tajik/Tajiki Persian twice, Pashto twice, Turkish, Azerbaijani, Crimean Tatar, Turkmen, Amharic, Tigrinya, Indonesian, Sundanese, Javanese, Filipino, Icelandic, Russian, Ukrainian, and Belarusian), I selected Vedantism (Arabic, الفَيْدَانْتيَّة, ʾal•Fay°dān°tiyyaẗ; or Hebrew, הַווֵדָּנְטִיזְם, hạ•V̇ēdānəṭʾiyzəm) over Vedanta (Arabic, الفَيْدَانْتَا, ʾal•Fay°dān°tā, or Hebrew, הַווֵדָּנְטָה, hạ•V̇ēdānəṭāh) in order to respectfully acknowledge, and to emphasize, my outsider’s perspective, i.e. as a non–practitioner of Vēdānta:
• Dvandvātmaka•Ēkatvam–Dvaitādvaita•Bhēdābhēda•Vēdāntavādaḥ (Sanskrit, द्वन्द्वात्मकएकत्वम् । द्वैताद्वैतभेदाभेदवेदान्तवादः [MP3]), “dialectical Unities–duality–nonduality–difference–nondifference–end–of–wit/wisdom/knowledge–‘ism’” Note: duality–nonduality is literally two–not two.
• Dvandvātmaka•Ēkatvam–Dvaitādvaita•Bhēdābhēda•Vēdāntavādaḥ (ƊᘿĐᛒⰂ), my own Sanskrit rendering, is contextualized as the dharma (Sanskrit, धर्म), or dutiful support system, of Dialectical metaRealism (ƉɱⱤ). The Unities of all things possess real dialectical power. I selected the word Dvandvātmaka because of its conventional usage in Sanskrit renderings of dialectical materialism (Sanskrit, द्वन्द्वात्मक भौतिकवाद, dvandvātmaka bhautikavāda). And, as a Marxist, I am a dialectical materialist. That is to say, like any social or other scientist, I empirically observe the beings and things found on the physical plane. Spiritual substance, while real, is not the object of empirical observation. We instead learn about spiritual realities through: intensive study aka deepening, dreams, and phenomenological meditation. Additionally, Bhēdābhēda•Vēdāntavāda, especially Dvaitādvaita Vēdānta in name, aims to reconcile duality (dvaita) and nonduality (advaita).
• While reviewing the additional translations provided below, note the resemblance—despite belonging to different language families (Dravidian vis–à–vis Indo–European)—between Telugu and Tulu (and Tamil and Malayalam to a somewhat lesser extent), on the one hand, and Sanskrit with languages related to it, on the other. The Indo–European Sanskrit has had a compelling and an outsized linguistic influence in South Asia. However, the similarly Indo–European Pali, the language of the first translation, while etymologically and historically related to Sanskrit, was not derived from it. The current status of Pali in Buddhism is similar to that of various other liturgical languages: Latin in Roman Catholicism, Gəʾəzə is some Ethiopian religious communities, Ancient or biblical Hebrew in Judaism, and to a degree, Sanskrit in India. Though rarely used colloquially, Sanskrit is listed among that country’s scheduled languages.
• Dvandvatt•Akaṃ Daitādaita•Bhedābheda•Vedāntavādo (Pali, द्वन्द्वत्तकं दैतादैतभेदाभेदवेदान्तवादो [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: Pali was pronounced using the phonetically similar Bengali.
• Dvaṁdvātmaka Ēkatāēm̐ Dvaitādvaita Bhēdābhēda Vēdāṁtavāda (Hindi [MP3] and Marathi [MP3] द्वंद्वात्मक एकताएँ द्वैताद्वैत भ्एदाभ्एद व्एदांतवाद), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Ǧadalaýātí ʾĒḱatā⫯yēṉ Dawētad°wēta B°hēda B°hēda Wēdānata Pasan°dí (Urdu, جَدَلَیَاتِی ایکَّتَائَیں دَوَیتَدْوَیتَ بْھَیدَ بھیدَ وَیدَانَتَ پَسَنْدِی [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Ǧadalaýātí Bāzēṉ ʾAḱā⫯yí Dawētā Dawētā B°hēdāb°hēdā Wēdān°ta Pasan°dí (Balòci/Balochi/Baluchi, جَدَلَیَاتِی بَازَیں اکَائَی دَوَیتَا دَوَیتَا بْھَیدَابْھَیدَا وَیدَانْتَ پَسَنْدِی [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Dvandvātmaka Ēkāiharū Dvaitādvaita Bhēḍābhēda Vēdāntavāda (Nepali, द्वन्द्वात्मक एकाइहरू द्वैताद्वैत भेडाभेद वेदान्तवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dvaitādvaita Bhēdābhēda Vēdāntavā (Chhattisgarhi, द्वंद्वात्मक एकताएं द्वैताद्वैत भेदाभेद वेदांतवा [MP3]), Dvandvātmaka Ēkatāēṁ Dvaitādvaita Bhēdābhēda Vēdāntavā, “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” [The pronunciation, based upon the closely related Hindi, may be imprecise.]
• Dvaṁdvātmaka Ikāiyāṁ Dvaitadvaita Bhedabheda Vedāṁtavāda (Dogri, द्वंद्वात्मक इकाइयां द्वैतद्वैत भेदभेद वेदांतवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Dvandvātmaka Ēkōtānta Dvaitadvaita Bhēdabhēda Vēdāntavāda (Konkani, द्वंद्वात्मक एकोतांत द्वैतद्वैत भेदभेद वेदांतवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Dvandvātmaka Ikāiyana Dvaitavaita Bhēdabhēḍa Vēdāntavāda (Awadhi, द्वंद्वात्मक इकाइयन द्वैतवैत भेदभेड वेदांतवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Dvandvātmaka Ēkāīyām̐ Dvaitadvaita Bhēdabhēda Vēdāntavāda (Bhojpuri, द्वंद्वात्मक एकाईयाँ द्वैतद्वैत भेदभेद वेदांतवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Dvandvatmaka Ēkaiharutay Dvandvavada Vedabheda Vedantavada (Newar, द्वन्द्वात्मक एकाइहरूतय् द्वन्द्ववाद व्एदभ्एद व्एदान्तवाद [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Davan°dātamaḱa ʾIḱatāvāṉ Davētadavēta B°hēdab°hēda Vēdān°tavāda (Shahmukhi Punjabi, دَوَنْدَاتَمَکَ اِکَت&َاوَاں دَوَیتَدَوَیتَ بْھَیدَبْھَیدَ وَیدَانْتَوَادَ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Davadātamaka Ikatāvāṁ Davaitadavaita Bhēdabhēda Vēdāntavāda (Gurmukhi Punjabi, ਦਵੰਦਾਤਮਕ ਇਕਤਾਵਾਂ ਦਵੈਤਦਵੈਤ ਭੇਦਭੇਦ ਵੇਦਾਂਤਵਾਦ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dbandvātmaka Aikyasamūha Bbaitadbaita Bhēdābhēda Bēdāntabāda (Bengali, দ্বংদ্বাত্মক ঐক্যসমূহ দ্বৈতদ্বৈত ভেদাভেদ বেদাংতবাদ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dvandvātmaka Ēkatāꞌō Dvaitadvaita Bhēdabhēda Vēdāntavāda (Gujarati, દ્વંદ્વાત્મક દ્વૈતદ્વૈત એકતાઓ ભેદભેદ વેદાંતવાદ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Ǧad°lī ʾĒk̀atāyūna D°vētād°vēta Bʰēdābʰēda Vēdān°ta Vāṭa (Sindhi, جَدْلِي ايڪَتَايُونَ دْوَيتَادْوَيتَ ڀَيدَاڀَيدَ وَيدَانْتَ وَاطَ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: I did my level best, but the Sindhi pronunciation may be unreliable. Despite, for instance, my inclusion of the vowel points, the system is mispronouncing the first word. To improve the pronunciation, I also replaced و (which would have produced a w sound) with ڤ (which results in a v sound) in this entry and the following one. The letter ڤ is used in several Arabo–Persian scripts (even occasionally in Modern Standard Arabic).
• Davan°dātamak̀a ʾĒk̀atāyūna Bʰēdābʰēda Vēdān°ta Vāṭa (Sindhi, دَوَنْدَاتَمَڪَ ايڪَتَايُونَ ڀَيدَاڀَيدَ وَيدَانْتَ وَاطَ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”Again, I did the best I could, but the Sindhi pronunciation may be unreliable.
• Dvandvātmaka Okkaṭitanaṁ Dvaitādvaita Bhēdabhēd Vēdāntaṁ (Telugu, ద్వంద్వాత్మక ఒక్కటితనం ద్వైతాద్వైత భేదభేద్ వేదాంతం [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Iyaṅkiyal Alakukaḷ Tvaitātvaitam Pētāpētam Vētāntam (Tamil, இயங்கியல் அலகுகள் த்வைதாத்வைதம் பேதாபேதம் வேதாந்தம் [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Apōhaka Ekamutukam Dvaitādvaita Bhēdabhed Vēdāntavādaya (Sinhala, අපෝහක එකමුතුකම් ද්වෛතාද්වෛත භේදභෙද් වේදාන්තවාදය [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dwandwātmaka Ẏuniṭiguṛika Dwaitadwaita Bēbhēdābhēda Bēdāntabāda (Odia/Ōṛiꞌā, ଦ୍ୱନ୍ଦ୍ୱାତ୍ମକ ୟୁନିଟିଗୁଡ଼ିକ ଦ୍ୱୈତଦ୍ୱୈତ ବେଭେଦାଭେଦ ବେଦାନ୍ତବାଦ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation may be unreliable.
• Vairudꞌdhyātmaka Ēkatvaṅṅaḷ Dvaitādvaitā Bhēdabhēd Vēdāntvāḍa (Malayalam, വൈരുദ്ധ്യാത്മക ഏകത്വങ്ങൾ ദ്വൈതാദ്വൈതാ ഭേദഭേദ് വേദാന്ത്വാഡ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dvandvātmaka Ēkatelu Dvaitadvaita Bhēdabhēda Vēdāntavāḍa (Tulu, ದ್ವಂದ್ವಾತ್ಮಕ ಏಕತೆಲು ದ್ವೈತದ್ವೈತ ಭೇದಭೇದ ವೇದಾಂತವಾಡ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” The pronunciation, using Malayalam, may not be accurate.
• Dialektik de Plizier Inite de Dvaitadvaita–Bhedabhed Vedantisme (Mauritian Creole [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The French pronunciation may be unreliable.
• V̇ēdānəṭʾiyzəm Dəv̇ēṭādəv̇ēṭạʿ–Bəhēdābəhēdạʿ hạ•Yəḥiyḏôṯ hạ•Diyʾālẹqəṭiyūṯ (Hebrew, ווֵדָּנְטִיזְם דְּווֵיטָדְּווֵיטַּע־בְּהֵדָּבְּהֵדַּע הַיְחִידוֹת הַדִּיאָלֶקְטִיוּת [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Diyʾạlʿẹqəṭiyš ʾẠ͡ynəhạ͡yṭən p̄ūn Dəv̇ạ͡yṭādəv̇ạ͡yṭạʿ–Bəhạ͡ydābəhạ͡ydạʿ–V̇ạ͡yʿdʾạnəṭiyzəm (Yiddish, דִּיאַלעֶקְטִישׁ אײַַנְהְײַטְן פֿוּן דְּווײַַטָדְּווײַַטַּע־בְּהײַַדָּבְּהֵדַּע־ווײַַעדּאַנְטִיזְם [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dialektische Einheiten von Dvaitadvaita–Bhedabheda–Vedantismus (German [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Ūniydʾādēys Diyʾālẹqəṭiyqʾās B̄ēydʾānəṭiyzəmō Dẹb̄ēyṭʾādẹb̄ēyṭʾāh Bəhēydʾābəhēydʾāh (Judæo–Spanish/Ladino, וּנִידּאָדֵּיס דִּיאָלֶקְטִיקאָס בֵֿידּאָנְטִיזְמוֹ דְּבֿאֵיטאָדְּבֿאֵיטאָה בְהֵדּאָבְהֵדּאָה [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Ladino is pronounced here as Spanish.
• Unidades Dialécticas Vedantismo Dvaitadvaita Bhedabheda (Spanish [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Fay°dān°tiyyaẗ D°fay°tādafay°tā–B°hay°dāb°hay°dā ʾal•Waḥadāt ʾal•Ǧadaliyyaẗ (Arabic, فَيْدَانْتيَّة دْفَيْتَادْفَيْتَا ـ بْهَيْدَابْهَيْدَا الوَحَدَات الجَدَلِيَّة [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Vidān°tāgarāýí•i D°vaý°tādavaý°tā B°haý°dāb°haý°dā•i Vāḥid°hā•i Ǧadalí (Iranian and Dari Persian, وِدَانْتَاگَرَایِیِ دْنَيْتَادْوَيْتَا بْهَیْدَابْهَیْدَاِ وَاحِدْهَاِ جَدَلِی [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Vedantagaroī•i Dvaýtodvaýto–Bhaýdobhaýdo•i Vohidho•i Ǧadalī (Tajik/Tajiki Persian, Ведантагароӣи Двайтодвайто–Бҳайдобҳайдои Воҳидҳои Ҷадалӣ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Vidān°tāgarāýí•i D°vaý°tādavaý°tā B°haý°dāb°haý°dā•i Vāḥid°hā•i Diýāliḱ°tíḱí (Iranian and Dari Persian, وِدَانْتَاگَرَایِیِ دْنَيْتَادْوَيْتَا بْهَیْدَابْهَیْدَاِ وَاحِدْهَاِ دِیَالِکْتِیکِی [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Vedantagaroī•i Dvaýtodvaýto–Bhaýdobhaýdo•i Vohidho•i Dialektikī (Tajik or Tajiki Persian, Ведантагароӣи Двайтодвайто–Бҳайдобҳайдои Воҳидҳои Диалектикӣ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• da Wídān°tā G̥arāyī da Ǧadalī Waḥidūnah da D°waý°tādawaý°tā–B°haý°dāb°haý°dā (Pashto, دَ وِیدَانْتَا ګَرَايِي دَ جَدَلِي وَاحِدُونَه دَ دْنَيْتَادْوَيْتَا ـ بْهَیْدَابْهَیْدَا [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• da Wídān°tā G̥arāyī da Diyāliḱ°tīḱī Ýūnit̥ūnah da D°waý°tādawaý°tā–B°haý°dāb°haý°dā (Pashto, دَ وِیدَانْتَا ګَرَايِي دَ دِيَالِکْتِيکِي یُونِټُونَه دَ دْنَيْتَادْوَيْتَا ـ بْهَیْدَابْهَیْدَا [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dvaitadvaita–Bhedabhedaꞌnın Diyalektik Birimleri Vedantizmi (Turkish [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dvaitadvaita–Bhedabhedaꞌ və Vedantizmin Dialektik Vahidləri (Azerbaijani [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: Azerbaijani was pronounced using the phonetically similar, and sometimes mutually intelligible, Turkish language.
• Dvajtadvajta–Bhedabhedaꞌ ve Vedantizmninʿ Dialektik Birlemleri (Crimean Tatar, Двайтадвайта–Бхедабхедаꞌ ве Ведантизмнинъ Диалектик Бирлемлери [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: Crimean Tatar was pronounced using the somewhat mutually intelligible Turkish language.
• Dwaytadwayta–Bhedabheda we Wedantizmiň Dialektik Utgaşmalary (Turkmen [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: Turkmen was pronounced using the somewhat mutually intelligible Turkish language.
• yä•Bəhedabəheda Dəvayədadəvada yä•Diyalekətikalə ʾÄnədənätə Vadanətizəmə (Amharic, የብሄዳብሄዳ ድቫይዳድቫዳ የዲያሌክቲካል አንድነት ቬዳንቲዝም [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Vedanətizəmə nayə Diyaläkətikawi Hadənätatə nayə Bəhedabeda Dəveyədadəveyəda (Tigrinya, ቬዳንቲዝም ናይ ዲያለክቲካዊ ሓድነታት ናይ ብሄዳቤዳ ድቫይዳድቫይዳ [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The pronunciation, which is based upon Amharic, may be unreliable.
• Unit–Unit Dialektis Dvaitadvaita–Bhedabheda Vedantisme (Indonesian [MP3], Sundanese [MP3], and Javanese [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Mga Yunit Diyalektikal ng Dvaitadvaita–Bhedabheda Vedantismo (Filipino [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Einingar Díalektísk í Dvaitadvaita–Bhedabheda Vedantismi (Icelandic [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dialektičeskie Edinicy Dvajtadvajta Bhedabheda Vedantizm (Russian, Диалектические Единицы Двайтадвайта Бхедабхеда Ведантизм [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Díalektiční Odinicí Dvaitadvaita Bhedabheda Vedantizm (Ukrainian, Діалектичні Одиниці Дваитадваита Бхедабхеда Ведантизм [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’”
• Dyâlektyčnyâ Adzínkí Avaccacʹ Dvaitadvaita Bhedabheda Vedantyzm (Belarusian, Дыялектычныя Адзінкі Аваццаць Дваитадваита Бхедабхеда Ведантызм [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Belarusian is pronounced using the mutually intelligible Ukrainian language.

• Unities (Sanskrit, एकत्वानि [MP3], ēkatvān, “units, ones, or Unities”), in the ƉɱⱤ paradigm, refer to the unambiguous depiction of the unfathomable Essence (Sanskrit, अतिगहन सारः [MP3], atigahana Sāraḥ) of essences and Unity of Unities—Theocentricity (Sanskrit, दैव मध्यः [MP3], daiva Madhyaḥ, “divine Center”), the Great Being (Sanskrit, महासत्त्व [MP3], Mahāsattva), God (etymology uncertain), or Brahma (Sanskrit, ब्रह्म [MP3], “All–Powerful One”)—and His absolute dominion over all outer Unities or unifying essences. The Name Brahma has been selected, over all the Names of God found in the traditional dharmic religions, because of its prevalence in the Bhēdābhēda schools. Those particular Vēdāndic creeds, personally adored by this writer, will be treated in some depth a bit later in the chapter. In all the realms of being, nothing is more exalted than the unconditional Unity of God.
  Nevertheless, religion, and religions, should not be subjected to the logical fallacy of reification. Religions are not entities. Classifying them into types—such as church, sect, and especially the often intentionally disparaging designation of cult—disrespects the particularity of religions and religious organizations. “Words are not real,” said the author to the book. Defining religion in one way or another will dictate to the researcher the items properly placed under that category, religion in this case, and its subcategories or denominations. Although, ultimately, categories are real, the act of placing them into a linguistic context is epistemologically relative. As a sociologist of religion, I, therefore, utilize the deliberately unbiased term, denomination, for almost any religious organization. One notable exception is found in Judæism. There, movement is established nomenclature. Church, on the other hand, is problematic. It can refer to: a specific movement, an alliance of two or more movements, the body of believers at large (so defined), a specific congregation, a given house of worship, or a house/home church.
  Unity will initially be translated by numerous Semitic and Semitically–derived cognates:
  • ʾal•Ttaw°ḥīduṇ (Arabic, التَّوْحِيدٌ [MP3]), “the Unification/Unifying One/monotheism”
  • Taw°ḥíd (Persian, تَوْحِید [MP3]), “Unification/Unifying One/monotheism”
  • Tavhid (Tajik, Тавҳид [MP3]), “Unification/Unifying One/monotheism”
  • da Taw°ḥīd (Pashto, دَ تَوْحِيد [MP3]), “the Unification/Unifying One/monotheism”
  • Taw°ḥída (Urdu, تَوْحِیدَ [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīda (Hindi, तौहीद [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīda (Gurmukhi Punjabi, ਤੌਹੀਦ [MP3]), “Unification/Unifying One/monotheism”
  • Taw°ḥída (Shahmukhi Punjabi, تَوْحِیدَ [MP3]), “Unification/Unifying One/monotheism”
  • Taw°ḥīda (Sindhi, تَوْحِيدَ [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīda (Bengali, তৌহীদ [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīda (Gujarati, તૌહીદ [MP3]), “Unification/Unifying One/monotheism”
  • Tehīd (Malayalam, തൌഹീദ് [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīd (Kannada, ತೌಹೀದ್ [MP3]), “Unification/Unifying One/monotheism”
  • Tavhīt (Tamil, தவ்ஹீத் [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīd (Telugu, తౌహీద్ [MP3]), “Unification/Unifying One/monotheism”
  • Tavhīd (Sinhalese/Siṁhala, තව්හීද් [MP3]), “Unification/Unifying One/monotheism”
  • Tahwida (Odia, ତହ୍ୱିଦ [MP3]), “Unification/Unifying One/monotheism”
  • yä•Täwəhidə (Amharic, የተውሂድ [MP3]), “the Unification/Unifying One/monotheism”
  • il–Tewħid jew il–Twaħħid (Siculo–Arabic Maltese [MP3]), “the Unification/Unifying One/monotheism or the Unification/Unifying One/monotheism”
  • Tevhit veya Tevhid (Turkish [MP3]), “Unification/Unifying One/monotheism or Unification/Unifying One/monotheism”
  • Tauhid (Indonesian [MP3]), “Unification/Unifying One/monotheism”
  • Taw°ḥīd (ʿĀlam•iš [MP3]), “Unification/Unifying One/monotheism”
  • Tauhid (Lingwa de Planeta/Lidepla/LdP [MP3]), “Unification/Unifying One/monotheism”
  • T’auhidŭ (Korean, 타우히드 [MP3]), “Unification/Unifying One/monotheism”
  • Tauhīdo (Japanese, タウヒード [MP3]), “Unification/Unifying One/monotheism”
  • Tāwéidé (Mandarin, 他維德 [MP3]), “Unification/Unifying One/monotheism”
  • Tou4hei1dak1 (Cantonese, 陶希德 [MP3]), “Unification/Unifying One/monotheism”
  • hạ•ʾẠḥəḏūṯ (Hebrew, הַאַחְדוּת, [MP3]), “Unification/Unifying One/monotheism/cognate with Taw°ḥīd”
  • hạ•Yyiḥūḏū (Hebrew, הַיִּחוּדוּ [MP3]), “the Unification/Unifying One/monotheism”
  • hạ•ʾꞮḥūḏ (Hebrew, הַאִחוּד [MP3]), “the Unification/Unity”
  • hạ•Hạʾăḥāḏāh (Hebrew, הַהַאֲחָדָה [MP3]), “the Unification/Coalescence/Amalgamation”
  • ʾal•Wāḥid (Arabic, الوَاحِد [MP3]), “the One/Unit/Unity”
  • ha•ʾẸḥāḏ (Hebrew, הַאֶחָד [MP3]), “the One/Unit/Unity”
  The perspective on unity (Sanskrit, ऐक्यम् एकता वा [MP3], aikyam ekatā vā, “unity or oneness”), which I began to formally incorporate into Dialectical metaRealism (ƉɱⱤ) on May 7ᵗʰ–8ᵗʰ, 2026, is The Unicentric Unities Model of All Things™ (ᵀʰᵉဎⁿᶦᶜᵉⁿᵗʳᶦᶜပⁿᶦᵗᶦᵉˢကᵒᵈᵉˡØᶠ𐌀ˡˡᛏʰᶦⁿᵍˢ™). The genealogy of that model began in 1971 with the Science of Reality™ (ន០ɽ™). It was developed by my friend, whom I mentioned previously, Marian Crist Lippitt (June 30ᵗʰ, 1897 – February 5ᵗʰ, 1984). She was an early U.S. Bahá’í writer and self–publisher. Over many years, until I was persuaded of possible confusion between our respective approaches, I used both the science of reality and the worlds of God, the latter taken from the title of a compilation published by Marian, for my own work. I, nevertheless, put together, for personal use, my own extensive Worlds of God compilation. It is stored in two plastic boxes and is, consequently, not available online. The methodology for preparing the compilation, which I originated in my middle teens, was named inspired categorization (ꗫ).

  As to my critique, the Science of Reality was mostly distorted due to Marian’s significant reliance on unauthorative literature and a lack of familiarity with either Arabic or Persian. Lippitt’s work had been inspired by her association with Henrietta “Emogene” Martin Hoagg and the latter’s considerably more modest Conditions of Existence: Servitude, Prophethood, Deity. Lippitt appears to this writer to have been strongly influenced by objective ontological idealism, a commonplace philosophy among early Western Bahá’ís, as when she claimed:

  … anything that has been designated by a word and envisioned as a mental concept must be accepted as a reality, and that includes the entire human dictionary. Reality, then, encompasses the totality of existence.

  〜 Marian Crist Lippitt. What Reality Does this Science Cover? York, Maine. Undated leaflet.

  Reality then, to Marian, was semiotic and constructivist—grounded in language and consciousness—🄽🄾🅃 social constructionist. One might, to coin a term, consider her approach to be a proto–poststructural semiotics. It anticipated the linguistic relativism of poststructuralism. But now consider these dictionary entries: unicorns, mermaids, werewolves, centaurs, goblins, elves, dragons, flying monkeys, and monsters of various shapes and sizes. Are those fantastical creatures, entirely devoid of substance, a part of “the totality of existence”? Vain imaginations and idle fancies are illusions or Demireality. As negations of scientific fact, not to mention basic common sense, they are not real categories/constructions of particulars (ꌅꉓ𬣞ꉣ). Such talk is nothing more than playing Wittgensteinian language games.

  However, Marian was not, to adjust the picture, insane. I intentionally selected that term because of its contemporary, but admittedly not historical, non–medical connotations overall. Instead, insanity is sometimes used as a legal defense. Globally, its success rate somewhat varies. Perhaps, alternatively, “not deranged,” an expression currently devoid of both medical and legal undertones, is preferable. I rather interpret her lexical comment as an indicant of the epistemic fallacy, the reduction of reality to consciousness, an error in judgment which was critiqued by Roy Bhaskar. In Marian’s case, objective idealism was coupled with language. Any disagreements notwithstanding, and differences in perspective are always to be expected and respected when discussing abstractions, I honestly learned a great deal from Marian. And, moreover, despite the conspicuous oddity in her views, she was no one’s fool.

  The sharp contrasts in our hermeneutics or interpretations notwithstanding, I appreciate Marian’s work. It introduced me to a Bahá’í–inspired mysticism which has guided my life. That will be explored in ᵀʰᵉဎⁿᶦᶜᵉⁿᵗʳᶦᶜပⁿᶦᵗᶦᵉˢကᵒᵈᵉˡØᶠ𐌀ˡˡᛏʰᶦⁿᵍˢ, which was significantly inspired by Marian’s work, in the first part of chapter 2. Needless to say, perhaps, but many problems only surface when people insist on the correctness of their views. That kind of importunity was, regrettably, quite common among many proponents of Marian’s work. There can, in my opinion, be no systematic theology in the Bahá’í Faith. Yet, Marian, along with some of those around her, developed one such a systematic theology. A certain individual even directly told me, during a conversation, that Marian’s Science of Reality was an exception to the following:

  I feel that regarding such interpretations (of verses from the Scriptures) no one has the right to impose his view or opinion and require his listeners to believe in his particular interpretation of the sacred and prophetic writings. I have no objection to your interpretations and inferences so long as they are represented as your own personal observations and reflections. It would be unnecessary and confusing to state authoritatively and officially a dogmatic Bahá’í interpretation to be universally accepted and taught by believers. Such matters I feel should be left to the personal judgement and insight of individual teachers.

  〜 Shoghi Effendi. The Unfolding Destiny of the British Bahá’í Community: The Messages from the Guardian of the Bahá’í Faith to the Bahá’ís of the British Isles. Page 423.

  Although not referenced during our discussion, this passage appears to make a complementary point:

  O handmaid of God! Although the reality of Divinity is sanctified and boundless, the aims and needs of the creatures are restricted. God’s grace is like the rain that cometh down from heaven: the water is not bounded by the limitations of form, yet on whatever place it poureth down, it taketh on limitations—dimensions, appearance, shape—according to the characteristics of that place. In a square pool, the water, previously unconfined, becometh a square; in a six–sided pool it becometh a hexagon, in an eight–sided pool an octagon, and so forth. The rain itself hath no geometry, no limits, no form, but it taketh on one form or another, according to the restrictions of its vessel. In the same way, the Holy Essence of the Lord God is boundless, immeasurable, but His graces and splendours become finite in the creatures, because of their limitations, wherefore the prayers of given persons will receive favourable answers in certain cases.

  〜 ‘Abdu’l–Bahá. Selections from the Writings of ‘Abdu’l–Bahá. Page 161.

  Unfortunately, an authoritarian (popularly called by the disparaging term cultic) new religious movement (NRM) developed around Marian Crist Lippitt and her Science of Reality. The direct involvement of Marian in that NRM is unclear to me. Several individuals, including some I knew personally, regarded the Science of Reality as factual, not simply the product of Marian’s own understandings gained through personal researches. From her home in York, Maine, with or without her knowledge, she thus became endowed with charismatic authority. That charisma was clearly routinized from the grave.

  One such individual, whom I referenced earlier, ceaselessly bullied anyone with a contrary viewpoint, especially myself. As a prolific writer, I was a threat, as they themself told me, to that person’s plans to market Marian’s course materials for personal financial profit. Indeed, in our often circular conversations, this character made their economic or pecuniary objectives quite clear. They admitted to me, prior to our estrangement, that they once considered the idea, then dismissed it, of erecting an altar for the late Marian Lippitt. Without getting into specifics, the Universal House of Justice, the Supreme Institution of the Bahá’í Faith, in a letter specifically addressed to that person followed by another from the National Spiritual Assembly of the Bahá’ís of the United States, eventually shut down the organization involved. Humility is vital when approaching the study of the Bahá’í Faith or, for that matter, anything else.

  As asides, another charismatic NRM was instituted by (Rúḥániyyih) Ruth Moffett (1880–1978). In August, 1974, we shook hands at a Bahá’í conference in St. Louis, Missouri. That was the extent of our contact. I will refer to her NRM as Bahá’í–inspired apocalypticism. It was similar to the Science of Reality, but only in those movements’ shared penchants for authoritarianism, not in substance. Yet, I am personally unaware of any bullying in Moffett’s NRM. Stanwood Cobb (1881–1982) must also be referenced. I met him a few times. His spiritual science, as he called it, spanned numerous volumes and was quite popular among many Bahá’ís. Yet, it never became a charismatic NRM. Although I recognized Cobb’s brilliance, his influence on me was minimal.

  Also starting in 1971, the other major influence was one of my closest and dearest friends, Henry Allen Weil (March 30ᵗʰ, 1909 – April 28ᵗʰ, 1984). He formulated a Bahá’í–inspired approach to the seven powers of the soul (ꚨ᠅𖧔𖣐ꕏⲈ‎ዪ𝕾⁂Ө𖡇⁑Եꖳꘓ჻ ទ Ⓞ𑼦ᝑ™). Henry was also notably unpretentious as could be about his own efforts. In his humility, he would never have tolerated an uncritical approach to his writings.

  Henry and I knew each other well. Unfortunately, his work never achieved the notoriety of Stanwood Cobb’s. When I chaired the Mississippi Bahá’í District Teaching Committee (DTC), I arranged for him to present to our summer school, which happened to occur shortly before his passing, and picked him up at the Jackson, Mississippi, airport. That was before the responsibility for organizing summer schools was transferred to committees specifically established for such a purpose. In any event, Henry was sadly not himself. He left this world behind shortly. Taken together, Marian’s and Henry’s bodies of work, though significantly different in both style and substance, provide illustrations of lived religion and lived theology. For that reason, in addition to the pure joy suddenly and unexpectedly introduced into my life, I am appreciative.

  Aside from the seemingly inevitable human failings, I do wish, in retrospect, that certain emotionally abusive individuals recognized that, in focusing upon the lifework of those two personal friends, Marian and Henry, I was actually formulating an original Hegelian Marxist theory! Well, so be it. The past has passed. And at that particular time in my life, I wanted foremost to keep the potentially volatile subject, “Mark, the commie,” out of the headlines, so to speak. Outside of academia, and prior to my Hegelian Marxist–to–Bhaskarian transition, only one Bahá’í knew of my strong communist loyalty. But I would have acknowledged it if asked. Not a word from anyone. Since many of my online postings were clearly Marxist, I will confess to constantly being surprised. Perhaps the lucidity of my writing discouraged any questioning. In any event, after literally falling in love with critical realism, silence became impossible. And today, with the relational passage of the seeds of time, I simply do not care. I have also recognized that, despite my previous anxieties, hardly anyone else seems particularly concerned either.

  The Unicentric Unities Model of All Things (ᵀʰᵉဎⁿᶦᶜᵉⁿᵗʳᶦᶜပⁿᶦᵗᶦᵉˢကᵒᵈᵉˡØᶠ𐌀ˡˡᛏʰᶦⁿᵍˢ) was preceded, sometimes in name only, by: The Unicentric Paradigm™ (Ʊᰐ™) from 2011–2026 (a large and independent book on which, despite its flaws, covers a wide array of subjects not addressed here); The Five Kingdoms Model™ (ᰁꝀ𑇥™) aka The Unities Model of Existence™ (ᥭ𑜒㠪™) in 2011 (background information); Structurization Theism (ᦔ𖥰™) and Structurization Tech (𐢍⁠あ⁠™) in 2006; the Reality Sciences Paradigm™ (Ⴜى𖹙™) from 1996–1997 (further information); and Alethionomy™ (𐌀łєƭɦꭵ٥ɳهɱɏ™) in 1994 (additional information). Although I continue, until the present time, to honor, and even to partially utilize, the respectives bodies of intensive Bahá’í study (commonly called deepening in a Bahá’í context) by Marian and Henry, as a Bhaskarian critical realist and a Maoist–Third Worldist, I now approach ᘉᗗꞦⵅ߁ꚠ൲ and the Bahá’í Faith, respectively, from different angles.

  The Unicentric Unities Model of All Things, while developed entirely apart from Bhaskar’s work beginning in 1971, is being proposed as a 𝗺𝗼𝗱𝗶𝗳𝗶𝗰𝗮𝘁𝗶𝗼𝗻 to his four–planar social being aka social cube, i.e. material transactions with nature, human social interactions, social structure, and the stratification of the embodied personality. Because spiritual realities cannot be adequately illustrated by size or by shape, the short story told after the following quotation is an outline, not a diagram:
  … we should be very careful not to consider geometrical figures as expressing in an absolutely true form what is in reality spiritual relations and beyond our comprehension. The charts may be helpful to state some primary facts but surely the reality has elements far beyond what they can express.
  〜 From a letter, dated January 24, 1933, written on behalf of Shoghi Effendi to an individual Bahá’í.
  In this book, which will likely be the final one, I am attempting to tie my lifework, such as it is, together. Bhaskarian and theological critical realist Alister E. McGrath (né 1953) applied Roy Bhaskar’s stratified reality to stratified Revelation and creation. Comparably, the Unicentric Unities Model of All Things develops a Bhaskarian critical realist paradigm or representation of 𝖘𝖙𝖗𝖆𝖙𝖎𝖋𝖎𝖊𝖉 𝖊𝖝𝖎𝖘𝖙𝖊𝖓𝖈𝖊. With that in mind, I will, based upon my phenomenological practice of Heartfulness Inquiry™ or The Echoing Practice™, develop my phenomenology of storytelling (Ꝑᔓイ):
  
  
  1. THE UNIFICATION (Arabic, التَّوْحِيدٌ, ʾal•Ttaw°ḥīduṇ; or Hebrew, הַאַחְדוּת, hạ•ʾẠḥəḏūṯ, Semitic cognates)
  2. Any unifying essence of beings and things is a structure, an inner reality, and a collective center of divine attributes. But the innermost Essential Unity of all things (Deity, Godhead, Great Being, and Infinite Cosmic Source) is the solitary rational God, the One and Only. Indeed, the reality of being a Bahá’í is to focus one’s life upon THE UNIFICATION, the Collective Center of all existence. The eternal singularity of the Religion of God and of the oneness of the HUMAN KINGDOM are creative emanations from THE UNIFICATION. From eternity to eternity, that Supreme Being of beings remains, without partnership (Arabic, الشِّرْكٌ, ʾal•ššir°kuṇ; or Hebrew, הַשִּׁתּוּף, hạ•ššittūp̄, Semitic cognates), the Almighty:
     • Arabic, ﷲ, ʾAl•Llꞌah
     • Siculo–Arabic Maltese and Turkmen, Alla
     • formal Modern Turkish, Allâh (more commonly, Allah)
     • Aramaic in Syriac script, ܐܲܠܵܗܵܐ, ʾAlahaʾ
     • Aramaic in Hebraic script, אַלַהַא, ʾẠlạhạʾ
     • Amharic, አላህ, ʾÄlahə
     • Tigrinya, ኣላህ, ʾAlahə
     • Uyghur, ئَالْلَاھ, ⫯Ãl°lāh
     • Uzbek, Alloh
     • Kazak, Chavash, Kyrgyz, and Tuvan, Аллах, Allah
     • Bashkir, Аллаһ, Allaḫ
     • Soranî Kurdish, ئَالَا, ⫯Ãlā
     • Hebrew, הַאֱלֹהַּ, hạ•ʾĚlōhh⇄ạ
     • Hebrew, הַאֵל, hạ•ʾĒl
     • Sanskrit, सर्वशक्तिमान्, Sarvaśaktimān
     • Hindi, सर्वशक्तिमान, Sarvaśaktimāna
     • Urdu, سَرْوَشَکْتِیمَانَ, Sar°wašaḱ°tímāna
     • Bengali, সর্বশক্তিমান, Sarbaśaktimāna
     • Odia/Ōṛiꞌā, ସର୍ବଶକ୍ତିମାନ, Sarbaśaktimāna
     • Gurmukhi Punjabi, ਸਰਬਸ਼ਕਤੀਮਾਨ, Sarabaśakatīmāna
     • Shahmukhi Punjabi, سَرَبَشَکَتِیمَانَ, Sarabašaḱatímāna
     • Gujarati, સર્વશક્તિમાન, Sarvaśaktimāna
     • Telugu, సర్వశక్తిమంతుడు, Sarvaśaktimantuḍu
     • Tamil, சர்வவல்லமையுள்ள, Carvavallamaiyuḷḷa
     • Arabic, قُدْرَةُ المُطْلَقَة, Qud°raẗu ʽal•Muṭ°laqaẗ
     • Persian, قُدْرَتِ مُطْلَق, Qud°rat•i Muṭ°laq
     • Tajik, Қудрати Мутлақ, Qudrat•i Mutlaq
     • Pashto, دَ مُطْلَق قَادِر, da Muṭ°laq Qādir
     • Sindhi, مُطْلَقَ قَادْرِ, Muṭ°laqa Qad°ri
     • Urdu, المُطَلَقَ قَادِرَ, ʾal•Muṭalaqa Qādira
     • Hindi, मुतलक़ क़ादिर, Mutalaqa Qādira
     • Shahmukhi Punjabi, مُطَلَقَ قَادِرَ, Muṭalaqa Qādira
     • Gurmukhi Punjabi, ਮੁਤਲਕ ਕਾਦਿਰ, Mutalaka Kādira
     • Bengali, মুতলক কাদির, Mutalaka Kādira
     • Balòci/Balochi/Baluchi, مُطْلَق قَادَر, Muṭ°laq Qādar
     • Turkish, Mutlak Kudret
     • Crimean Tatar and Tatar, Мутлакъ Къудрет, Mutlakʿ Kʿudret
     • Uyghur, مۇتْلهٓق قۇدْرەت, Mut°leq Qud°ret
     • Azerbaijani, Mütləq Qüdrət
     Significantly, ʾAl•Llꞌah is a contraction of ʾal and ʾꞮlah (i.e. الاِلَه, ʾal•ʾꞮlah, “the Almighty”). Note the similarity between the Arabic “ʾꞮlah” (اِلَه) and the Hebrew “ʾĚlōhh⇄ạ” (אֱלֹהַּ). That co–incidence is not a coincidence.
     God, in addition to being THE UNIFICATION or the Unifying One (Arabic, التَّوْحِيدٌ, ʾal•Ttaw°ḥīduṇ; or Hebrew, הַאַחְדוּת, hạ•ʾẠḥəḏūṯ), is: the Godhead (Arabic, اللَاهُوت, ʾal•Lāhūt), the Unity of God (Arabic, الوَحْدَانِيَّةُ الله, ʾal•Waḥ°dāniyyaẗu ʾAl•Llꞌah; or Hebrew, הַיַחְדּוּת הַאֵל, hạ•Yạḥədūṯ hạ•ʾĒl); ʾal•Hāhūt (Arabic, الهَاهُوت, “Ipseity, He–ness, or He Himself”), He is God Almighty (Arabic, هُوَ الله, Huwa ʾAl•Llꞌah; or Hebrew, הוּא הַאֵל, Hūʾ hạ•ʾĒl), the World of the True One (Arabic, العَالَم الحَقّ, ʾal•ʿĀlam ʾal•Ḥaqq), and the world of the Supreme Uunknowable Essence of essences (العَالَم الرلذَات الذَوَات, ʾal•ʿālam ʾal•Ḏāt ʾal•ḏawāt, “the realm of Hæcceity or Quiddity”).
  3. God is also: the Unity of the SPIRITUAL KINGDOM and of Each of the unifying essences, essential Unities, universal realities, collective realities, or universals along with their beings and things. Existence (Sanskrit, अस्ति॑त्व, astitva), as Truth–Consciousness–Bliss (सच्चिदानंद, Sac•Cid•Ānanda or commonly Romanized as Sat–Chit–Ananda) can be seen as one (Sanskrit, अद्वैत, advaita, “not two”). As will be considered in depth later in this chapter, existence, in its diversity or individuality (Sanskrit, भेदाः, bhēdāḥ, “differences”), might be described as two–not two difference–nondifference (Sanskrit, द्वैताद्वैत भेदाभेद, dvaitādvaita bhēdābhēda).
  4. Because all attributes, civil religious laws, beings, and things depend upon God, they can be created, changed, or destroyed relative to His Will. The Bábí and Bahá’í calendar (Arabic, تَقْوِيمُ البَدِيعِيّ, Taq°wīmu ʾal•Badīʿiyy, “the New, Unique, or Wondrous Calendar”), originally designed by the Báb, is formulated in multiples of 19. That number is, according to letterism or the knowledge or science of letters (Arabic, عِلْمُ الحُرُوف, ʿil°mu ʾal•ḥurūf), ʾal•⫯ab°ǧadiyy (Arabic, الأَبْجَدِيّ, “the alphabetic”) value of the Arabic word wāḥid (وَاحِد, “one, unit, or unity”). The Arabo–Persian script is transliterated as vāḥid, in Iranian and Dari Persian, and spelled as vohid (воҳид), in Tajik (Tajiki Persian), which uses a modified form of Cyrillic. The possibly cosmic, and perhaps even multidimensional or transdimensional, significance of calendrical units or Unities with values of 19 may, should one desire, be pondered.
  5. The 4 or 5 Intercalary Days (Arabic, أَيَّام الهَاء, ⫯Ayyām ʾal•Hāˁ; Persian, ایَّامِ هَاء ʾAýýām•i Hāˁ; or Tajik, Айёми Ҳо, Aýyom•i Ho, “Days of the Arabo–Persian letter Hāˁ or H”) were added to the calendar by Bahá’u’lláh to convert it from lunar to solar. Hāˁ and Bāb (Arabic, بَاب) both have ⫯ab°ǧad values of 5. And as to unicentrism or theocentrism in The Unicentric Unities Model of All Things, THE UNIFICATION is affirmed as the supreme and absolute Collective Center of reality (Arabic, الحَقِيقَة, ʾal•ḥaqīqaẗ, or الوَاقِعِيَّة, ʾal•waqiʿiyyaẗ), including all beings and things. The other conditions of all things, or Unities, are successively and retrogressively external or peripheral to THE UNIFICATION.

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  6. SPIRITUAL KINGDOM (unity in diversity of souls): This Kingdom of Names and Attributes (of the Unity and His Unities), Angelhood (the Angelic Realm), Paradise, or Heaven is manifested by the Prophets to all creation. Sometimes the Kingdom is referred to by only one of the Names of God. Instead of a Trinity, there is an Infinity of Prophets manifested by One God. Within the STATION OF SERVITUDE (or creation), the Kingdom of God is emanated as the Religion of God, the Mystery of God, the Hereafters, the World of Dreams, and the Higher Nature.
     1. PROPHETHOOD (Arabic, النُبُوَّةٌ, ʾal•Nubuwwaẗuṇ; or Hebrew, הַנֶבִיאוּת, hạ•Nẹḇiyʾūṯ, Semitic cognates)
     2. The Prophets of God (Arabic, الأَنْبِيَاءَ الله, ʾal•⫯An°biyāˁa ʾAl•Llꞌah), from the World of Cause or Command (Arabic, العَالَم الأَمْر, ʾal•ʿĀlam ʾal•⫯Am°r) or the Cause or Command of God (Arabic, الأَمْر الله, ʾal•⫯Am°r ʾAl•Llꞌah), are also called Messengers of God (Arabic, رُسُلُ الله, Rusulu ʾAl•Llꞌah) and Manifestations of God (Arabic, مَظْهَرُ الله, Maẓ°haru ʾAl•Llꞌah).
        Spirit (Arabic, الرُّوح, ʾal•rruḥ; or Hebrew, הרוּחַ, hạ•rūḥ⇆ạ) refers to attributes. The Holy Spirit (Arabic, رُوحُ القُدُس, Rūḥu ʾal•Qudus; or Hebrew, רוּחַ הַקֹדֶשׁ, Rūḥ⇆ạ hạ•Qōḏẹš), which has been glorified in this wondrous Age as the Most Great Spirit (Arabic, رُوحُ العَزَّام, Rūḥu ʾal•ʿAzzām), is the name given to the divine Attributes of PROPHETHOOD.
        These divine Beings reveal a Covenant (Arabic, عَهْد, ʿAh°d) of the Primal Will (Arabic, مَشِيئَة الأُولَى, Mašī⫯yaẗ ʾal•⫯Uwºlaỳ) or the Will of God (Arabic, المَشِيئَة الله, ʾal•Mašī⫯yaẗ ʾAl•Llꞌah). In Their love (Arabic, المَحَبَّة, ʾal•maḥabbaẗ) for us, They manifest the Word of God (Arabic, الكَلِمَة الله, ʾal•Kalimaẗ ʾAl•Llꞌah) or the Lógos (Ancient Greek, λόγος, “collection of words, word, or logical discussion”). It places the Seal (Arabic, الخَتْم, ʾal•H̱at°m) of that Prophet on Divine Truth (Arabic, حَقِيقَة الإِلٰهِيَّة, Ḥaqīqaẗ ʾal•⫰Ɪlꞌahiyyaẗ) for an age or cycle.
        An appropriate designation for a Prophet or Messenger might be “Theity.” This obscure coined term (technically speaking, a portmanteau, or combination, of the words, theism and Deity) is based upon the current distinction between theism (God Who is personally involved with His creation) and deism (God Who is not). Since Deity, or the underlying Unity of beings and things, is unknowable, “deism” might be suitable. Through a succession of Mediators, that divine Unity or Essence intercedes in human affairs. They are, in other words, His Theities.
        The Greater or Independent Prophets are Lawgivers (Arabic, المُشَرِّعُونَ, ʾal•Mušariyyʿūna). They establish, through Divine Revelation, (Arabic, وَحْي الإِلٰهِيّ, Waḥ°y ʾal•⫰Ɪlꞌahiyy) a new Dispensation. The Lesser or Dependent Prophets—such as St. Paul the Apostle or Messenger of God, John the Baptist, and the speculative St. John of the Apocalypse aka John of Patmos—may be Followers and Promoters. These Beings are the stainless Mirrors of the Greater Prophets. Notably, presumably given the establishment of the Bahá’í Universal House of Justice (Arabic, بَيْتُ العَدْل الأَعْظَم, Bay°tu ʾal•ʿAd°l ʾal•⫯Aʿ°ẓam, “the Most Great or Supreme House of Justice”; or Hebrew, בַּיִת הַצֶדֶק הַעֶלְיוֹן, Bạyiṯ hạ•Ṣẹḏẹq hạ•ʿẸləyôn, “the Upper or Supreme House of Justice”), the Dispensation of Bahá’u’lláh will not include any Lesser Prophets.
        Here are a baker’s dozen plus two (aka 15) cognates:
        • Arabic, النُبُوَّة, ʾal•Nubuwwaẗ, “Prophethood”
        • Hebrew, הַנְבוּאָה, hạ•Nəḇūʾāh, “Prophethood”
        • Hebrew, הַנֶבִיאוּת, hạ•Nẹḇiyʾūṯ, “Prophethood”
        • Yiddish, דִּי נְבִיאוּת, diy Nəbiyʾūṯ, “Prophethood”
        • Ge⸍ez, ነቢይነት, Näbiyənätə, “Prophethood”
        • Amharic, የነብይነት, yä•Näbəyənätə, “Prophethood”
        • Tigrinya, እቲነብያዊነት, ʾəti•Näbəyawinätə, “Prophethood”
        • Persian, نُبُووَت, Nubūvat, “Prophethood”
        • Pashto, دَ نُبُووَت, da Nubūvat, “Prophethood”
        • Tajik, Нубуват, Nubuvat, “Prophethood”
        • Sindhi, نُبُووَتَ, Nubūvata, “Prophethood”
        • Ottoman Turkish, نُبُوِّت, Nubuvvit, “Prophethood”
        • Modern Turkish, Nübüvvet, “Prophethood”
        • Urdu, نَبُوَّتَ, Nabuwwata, “Prophethood”
        • Hindi, नबुव्वत, Nabuvvata, “Prophethood”
        • Shahmukhi Punjabi نُبُوَتَ, Nubuvata, “Prophethood”
        • Gurmukhi Punjabi, ਨੁਬੁਵਤ, Nubuvata, “Prophethood”
        • Bengali, নবুওয়ত, Nabuꞌōẏata, “Prophethood”
        1. STATION OF ESSENTIAL UNITY (Unity of the Prophets): This realm of Divinity is the Manifestation of THE UNIFICATION in the SPIRITUAL KINGDOM. As a result, the Prophets have a different Nature (Attributes) than human beings. The Prophetic STATION OF ESSENTIAL UNITY is a Universal (shared) Prophetic Nature. Since these Prophets, in Their Oneness (or First Will), manifest the attributes of He is God (Arabic, هُوَ الله, Huwa ʾAl•Llꞌah), rejecting even One of Them stakes a claim at “sharing” (Arabic, الشِرْك, ʾal•šir°k) in God’s Omnipotence, Sovereignty, or Dominion (Arabic, الجَابَارُوت, ʾal•Ǧābārūt).
        2. STATION OF DISTINCTION (Diversity of the Prophets): The divine Singular, or STATION OF ESSENTAIL UNITY, and the divine Plural, or STATION OF DISTINCTION, are unified. However, Each of the Prophets is a unique Individual, not a reincarnation of Prophets from the past. PROPHETHOOD, or the Greater World, is observed by us as the Religion of God or a progressive Revelation of the Universal (shared) Prophetic Nature or divine Manifestation through individual Perfect Men. The Essence of God is manifested in relationship (ancient, eternal Covenant) with humanity.
           These uncommonly human Prophets (God manifested as Souls) share, and are made up of, the individualized Attributes, Causal Mechanisms, or Animating Principles of THE UNIFICATION. Revelations of specific Attributes result in differences between Their wisdom teachings. We learn about the Unity through Its Reflection in diverse Individuals, or Prophets, with personal Names and Missions. To us, not  among Themselves, Bahá’u’lláh, peace be upon Him, has the highest Station. He is the Supreme Manifestation of God.
     3. SERVITUDE (Arabic, العُبُودِيَّةٌ, ʾal•ʿUbūdiyyaẗuṇ; or Hebrew, הַעַבְדוּת, hạ•ʿẠḇəḏūṯ, Semitic cognates)
     4. The condition of creation is one of servitude to the divine Unity. “Know that the degrees of existence are finite—the degrees of servitude, of prophethood, and of Divinity—but that the perfections of God and of creation are infinite.” (‘Abdu’l-Bahá, Some Answered Questions. Page 265.). The road to perfection is freedom through service. “The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth” (Bahá’u’lláh, The Kitáb-i-Aqdas, page 64). Servitude is to God or to Bahá’u’lláh, as in the title, ‘Abdu’l–Bahá, not to ordinary humans. Our relations with other persons can range between compassion and shunning. While ever steadfast in the Covenant of Bahá’u’lláh, we are never obsequious or doormats to anyone. Servitude is not servility. ‘Abdu’l–Bahá Himself is the unifying Essence and Exemplar of Servitude. We develop our faith through a heart–centered study of the Bahá’í Sacred Writings.
     5. 1. Religion of God (Arabic, دِّينُ الله, Dīnu ʾAl•Llꞌah; or Hebrew, דָּת הַאֵל, Dāṯ hạ•ʾĒl): In this condition, also called progressive Revelation or the divine philosophy (the Almighty wisdom), the Prophets of God consecutively manifest Themselves to creation (Arabic, عَالَمُ الخَلْق, ʿālamu ʾal•ẖal°q “world of creation”). Another name I would give to the Religion of God is Prophetic Ecology™ (⹍Є™). Here is why:
           As the Divine Wisdom Teachings (Arabic, تَعَالِيمُ الحِكْمَةُ الإِلٰهِيَّة, Taʿālīmu ʾal•Ḥik°maẗ ʾal•⫰Ɪlꞌahiyyaẗ; Hebrew, תּוֹרוֹת הַחָכְמָה הָאֱלֹהִית, Ttôrôṯ hạ•Ḥāḵəmāh hạ•ʾĔlōhiyṯ; Iranian Persian, تَعْلِیمَاتِ حِکْمَتِ اِلَهِی, Taʿ°límāt•i Hiḱ°mat•i ʾꞮlahí; Tajik, Таълимоти Ҳикмати Илоҳӣ, Taʿlimot•i Hikmat•i Ɪlohī; Sindhi, الَاهِي حِڪْمَت جَي تَعْلِيمَات, ʾꞮlāhī Hik̀°mat ǧay Taʿ°līmāt; Pashto, دَ تَعلِیمَات دَ اِلَهِي حِکْمَت, da Taʿ°límāt da ʾꞮlahī Hiḱ°mat; or Turkish, Hikmet–ı İlahî Öğretileri) become incorporated into our lives, all beings and things are ecologically transformed.
           … the religion of God is described as the Holy City or the New Jerusalem. Clearly, the New Jerusalem which descends from heaven is not a city of stone and lime, of brick and mortar, but is rather the religion of God which descends from heaven and is described as new. For it is obvious that the Jerusalem which is built of stone and mortar does not descend from heaven and is not renewed, but that what is renewed is the religion of God.
           〜 ‘Abdu’l-Bahá. Some Answered Questions. Laura Clifford Barney, translator and editor. Newly revised by a committee at the Bahá’í World Centre. Haifa: Bahá’í World Centre. 2014. Page 77.
           The world of being shineth, in this Day, with the resplendency of this Divine Revelation. All created things extol its saving grace, and sing its praises. The universe is wrapt in an ecstasy of joy and gladness.
           〜 Bahá’u’lláh in Shoghi Effendi, The Advent of Divine Justice. Wilmette, Illinois: The Bahá’í Publishing Trust. 1990. Page 78.
           The Religion of God (Arabic, الدِّينُ الله, ʾal•Ddīnu ʾAl•Llꞌah) is a real category/construction of particulars (ꌅꉓ𬣞ꉣ) with its own causal mechanisms. We learn about real categories/constructions of particulars (ꌅꉓ𬣞ꉣ) from the Prophets and muǧaddidīna (renewers or reformers). Our own attempts at discovering or uncovering real categories/constructions of particulars, while not to be disparaged, are sometimes speculative and guesswork. However, ꌅꉓ𬣞ꉣ in biology are usually easy to discern, e.g., cats, dogs, and we homo sapiens sapiens. Each can only mate within its own ꌅꉓ𬣞ꉣ. Sociologically, discovering ꌅꉓ𬣞ꉣ is considerably more challenging. Accordingly, human definitions of religion are social or empirical constructions, not necessarily ꌅꉓ𬣞ꉣ. Roy Bhaskar referred to my real categories/constructions of particulars as, approximately, categories:
           In a nutshell, what I did was to argue that, contrary to the presuppositions of both positivism and hermeneutics, this problem of naturalism could not be addressed against a background of the positivist ontology of the world known by the natural sciences. Contrary to the claims of positivism, it could not be studied methodologically and epistemologically in the same way as the natural sciences, because it had peculiar emergent properties of its own. But, contrary to the claims of hermeneutics, some of the categories in terms of which we could understand natural science and our appropriation and knowledge of nature, such as causality and law, could be applied in the human sphere.…
           … this new naturalism was a very strong naturalism. It showed not only how we could explain what happens in the social world without searching for constant conjunctions of events, by using categories like causes and law, but also how we could use the findings of science for the project of demystification and human emancipation, generally for critiques of the subject matter of the social sciences. When you think about it, most people who go into the social sciences do so because they think that something is profoundly wrong with the social and the human world. There are very few social scientists who don’t have that initial impulse.
           〜 Roy Bhaskar in Savita Singh, Roy Bhaskar, and Mervyn Hartwig. Reality and Its Depths: A Conversation Between Savita Singh and Roy Bhaskar. Mervyn Hartwig, editor. Singapore: Springer Nature Singapore Pte Ltd. 2020. Page 30.
           Moreover, the aforementioned real category/construction of particulars (ꌅꉓ𬣞ꉣ), the Religion of God, is defined by the Prophet Muḥammad as surrender or submission to the divine Will:
           Whoever seeks other than Islam [Arabic, الْإِسْلَامِ, ʾal•°⫰Ɪs°lāmi, “the surrender or submission, i.e. to the Will of God”] as a religion [Arabic, دِينًا, Dīnaṇā, “ethical duty or obligation”], it will not be accepted from him, and in the Hereafter he will be among the losers.
           〜 Muḥammad in ʾal•Qurʾân. 3:85. Quran: Clear, Pure, Easy to Read Modern English. Creative Commons. Talal Itani, translator. Dallas and Beirut: ClearQuran. 2015. Page 21.
           In 1844 CE, the particular faith of Muḥammad was replaced by the particular faith of the Báb. But surrender or submission, the translation of Islam (Arabic, إِسْلَام, ⫰Ɪs°lām) from ʾal•Qurʾân (Arabic, القُرآن, “the Recitation”), is clearly presented as a designation for the ancient and everlasting Religion of God, not for a specific Revelation. If indeed like virtually all other qurʾânic terms and categories, Islam along with its cognate Muslim (Arabic, مُسْلِم, Mus°lim, “one who surrenders”) were actually rendered in English, one all–too–common triumphalism would likely be a marginal issue at best.

           Religion with Allah is Islam. Those to whom the Scripture was given differed only after knowledge came to them, out of envy among themselves. Whoever rejects the signs of Allah—Allah is quick to take account.

           〜 Muḥammad in ʾal•Qurʾân. 3:19. Quran: Clear, Pure, Easy to Read Modern English. Creative Commons. Talal Itani, translator. Dallas and Beirut: ClearQuran. 2015. Page 18.

           And strive for Allah, with the striving due to Him. He has chosen you, and has not burdened you in religion—the faith of your father Abraham. It is he who named you Muslims before, and in this. So that the Messenger may be a witness over you, and you may be witnesses over the people. So pray regularly, and give regular charity, and cleave to Allah. He is your Protector. What an excellent Protector, and what an excellent Helper.

           〜 Muḥammad in ʾal•Qurʾân. 23:78. Quran: Clear, Pure, Easy to Read Modern English. Creative Commons. Talal Itani, translator. Dallas and Beirut: ClearQuran. 2015. Page 126.
        2. The Mystery of God (Arabic, السِرُّ الله, ʾal•Sirru ʾAl•Llꞌah): Servitude is spiritually perfected in ‘Abdu’l–Bahá. As the Perfect Man or created Being, He is: the Master, the Exemplar, the Paragon, the Archetype, or the Ideal Type of servitude. Perhaps both the beloved Master and His brother, Muḥammad ʿAlī, were exceptionally created beings. ‘Abdu’l-Bahá, peace be upon Him, lived up to it. Bahá’u’lláh, peace be upon Him, then blessed Him with perfection. Muḥammad ʿAlī, may God forgive him, broke his Father’s Covenant.
        3. Hereafters: Beings from the HUMAN KINGDOM continue through a progressive unfoldment to interior dimensions, or perhaps parallel universes, after death. And perhaps the first hereafter, after departing the world of dreams or Valley of Wonderment, shall be an interrogation, by one of al•Ḥūr (Arabic, الحُور), the Black–Eyed Cherubs of White Light, concerning our earthly conduct. As if moving along a horizontal plane shall each faithful soul unfold—from here to Hereafters or, as rendered below, worlds to come or future worlds:
           • Arabic, عَوَالِم القَادِمَة, ʿAwālim ʾal•Qādimaẗ
           • Hebrew, עוֹלָמוֹת הַבָּאִים, ʿÔlāmôṯ hạ•Bāʾiym
           • Yiddish, דִּי ווֶעלְטְן צוּ קוּמעְן, diy Vẹʿləṭən ṣū Qūmʿən
           • German, die Welten zu kommen
           • Judæo–Spanish/Ladino, לוֹס מוּנְדּוֹס קֵי בִֿיְיֶנְיֶן, lôs Mūnədôs qēy B̄iyəyạnəyẹn
           • Spanish, los Mundos que Vienen
           • Ethio–Semitic Amharic, የሚመጡት ዓለማት, yä•Mimätꞌutə ʾAlämatə
           • Ethio–Semitic Tingrinya, እቲንዝመጽእ ዓለማት, ʾəti•Nəzəmäs'əʾə ʾAlämatə
           • Siculo–Arabic Maltese, id–Dinjiet li Ġejjin
           • Persian, جَهَانْهَاِ آیَنْدَه, Ǧahān°hā•i ʾÀýan°dah
           • Tajik, Ҷаҳонҳои Оянда, Ǧahonho•i Oyanda
           • Pashto دَ رُاتْلُونْکې نړۍ, da Rat°lūn°ḱəi Naṛəiwe
           • Sindhi, اڳِيُونَ دُنِيَاوَنَ, ʾAɠiyūna Dūniyāwana
           • Urdu, آنَے وَالَے دُنِیَاں, ʾÂnē Wālē Dūniýāṉ
           • Hindi, आने वाले दुनियाँ, Ānē Vālē Duniyāṁ
           • Balòci/Balochi/Baluchi, آؤْکَیْں دُنْیَاں, ʾÂ⫯w°ḱaý°ṉ Dūn°ýāṉ
           • Shahmukhi Punjabi, آؤْں وَالِیَاں دُنِیَاں, ʾÂ⫯w°ṉ Vāliýāṉ Dūniýāṉ
           • Gurmukhi Pubjabi, ਆਉਂ ਵਾਲੀਆਂ ਦੁਨੀਆਂ, Āꞌuṁ Vālīꞌāṁ Dunīꞌāṁ
           • Tulu, ಬರ್ಪಿನ ಲೋಕೊಲು, Barpina Lōkolu
           • Bengali, ভবিষ্যতের বিশ্বগুলো, Bhabiṣyatēra Biśbagulo
           • Assamese, আহিবলগীয়া জগতবোৰ, Āhibalagīẏā Jagatabōra
           • Turkish, Gelecek Dünyalar
           • Uyghur, كەلْگۈسِىدِىكِى دۇنْيَالَار, Kel°güsiỳdiỳkiỳ Dun°yālār
           • Soranî Kurdish, جِیهَانەکَانِی دَاهَاتوو, Ǧíhāneḱāní Dāhātû
           • Kurmanjî Kurdish, Cîhanên Pêşerojê
           • Abkhaz, Лааираны Иҟоу Адунеиқәа, Laairany Iҟou Aduneiqəa
           • Dogri, औने आह् ली दुनियां, Aunē āh lī Duniyāṁ
           • Bhojpuri, आव्ए वाला संसारन, Āvē vālā Saṁsārana
           • Maithili, आबक दुनियाँ, Ābaka Duniyām̐
           • Chhattisgarhi, आवइय्या संसारमन, Āvaiyyā Saṁsāramana
           • Marathi, आगामी जगं, Āgāmī Jagaṁ
           • Nepali, आउँदा संसारहरू, Āum̐dā Sansāraharū
           • Mahajani, आबा आळी दुनियां, Ābā ālī Duniyāṁ
           • Newar, वइगु यक्व हलिं, Vaigu Yakva Haliṁ
           • Divehi/Dhivehi/Maldivian in Thaana script, އަންނަން އޮތް ދުނިޔެތަ, Ab°nan°ʾoṯ° Ḏuniyeṯʾa
           • I know. Overkill with the transliteration of Thaana (Thaana script ތާނަ, Ṯāna) vowel points. But what a fascinating script based upon Arabic numerals.
           • Bashkir, Киләсәк Донъялар, Kiləsək Donʿyalar
           • Hilgaynon, mga Kalibutan nga Magasunod
           • Kashmiri, یِنْہٕ وٲل دُنْیَایِو, Ýin°⫰h vȫl Dūn°ýāýiv
           • Tamazight (Berber), ⵉⵎⴰⴹⴰⵍⴻⵏ ⵉ ⴷⵉⵜⴻⴷⴷⵓⵏ, Imaḍalen i Diteddun
           • Malayalam, അടുത്ത ലോകങ്ങൾ, Aṭutta Lēākaṅṅaḷ
           • Meitei, ꯃꯊꯪꯒꯤ ꯃꯥꯂꯦꯃꯁꯤꯡ꯫, Mathaga Malamasaṅ.
           • Meadow Mari, Ончыкылык Түня–Влак, Ončykylyk Tünâ–Vlak
        4. And, to my understanding, we will in the Seventh Heaven (Arabic, سَمَاء السَّابِع, Samāˁ ʾal•Ssābiʿ; Hebrew, שָׁמַיִם הַשְׁבִיעִי, Šāmạyim hạ•Šəḇiyʿiy; Siculo–Arabic Maltese, is–Seba’ [the Maltese ⸌ayn] Sema; Ethio–Semitic Amharic, የሰባተኛ ሰማይ, yä•Säbatäña Sämayə; and Ethio–Semitic Tigrinya, እቲሻብዓይ ሰማይ, ʾəti•Šabəʾayə Sämayə), among the innermost Hereafters, even consort with souls who originated on other planets, galaxies, and beyond. In this time of heart–wrenching global trials, focusing on the Seventh Heaven may offer comfort.
        5. The attributes, or qualities, of the SPIRITUAL KINGDOM in the Hereafters are rewards (blessings for good deeds in this world), pardons (for sins committed in this world), and bounties (in the next world). Divine virtues, eternal life, or spirit are the ingredients of each departed soul. The immediate heavenly and hellish state of the immortal soul is a consequence of its accomplishments in this world.
           In my view, we shall, in the many Hereafters, be the builders of structures, not merely their occupants. Common references to those Hereafters as places of rest, not of work, might be misleading. One such occupation shall be assisting souls in this world. A chalice of pure light, psychic field, or spiritual body might replace the physical body, sensation or the senses, and locomotion:
           On him [who makes mention of the name of his Lord] shall … descend the Concourse on high, each bearing aloft a chalice of pure light.
           〜 Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh. Shoghi Effendi, translator. Wilmette, Illinois: U.S. Bahá’í Publishing Trust. 1990. Page 280.
           To tamper with psychic forces while in this world interferes with the condition of the soul in the world to come. These forces are real, but, normally, are not active on this plane. The child in the womb has its eyes, ears, hands, feet, etc., but they are not in activity. The whole purpose of life in the material world is the coming forth into the world of Reality, where those forces will become active. They belong to that world.
           〜 ‘Abdu’l–Bahá, quoted in the pilgrim’s notes of Alice Mary Buckton (1867–1944) and revised by ‘Abdu’l–Bahá, in J. E. Esslemont. Bahá’u’lláh and the New Era: An Introduction to the Bahá’í Faith. Wilmette, Illinois: Bahá’í Publishing Trust. 2006. Page 212.
           The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying Their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven [Arabic, خَمِيرَة, ẖamīraẗ] which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being.
           〜 Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh. Shoghi Effendi, translator. Wilmette, Illinois: U.S. Bahá’í Publishing Trust. 1990. Pages 177–178.
           Thou hast … asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest. Consider how meal needeth leaven to be leavened with. Those souls that are the symbols of detachment are the leaven of the world. Meditate on this, and be of the thankful.
           〜 Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh. Shoghi Effendi, translator. Wilmette, Illinois: U.S. Bahá’í Publishing Trust. 1990. Pages 182–183.

• Arabic, جَوْهَر الكَوْنِيّ الرُوحَانِيّ, Ǧaw°har ʾal•Kaw°niyy ʾal•Rūḥāniyy
• Arabic, بَاطِن الكَوْنِيّ الرُوحَانِيّ, Bāṭin ʾal•Kaw°niyy ʾal•Rūḥāniyy
• Arabic, دَاخِل الكَوْنِيّ الرُّوحَانِيّ, Dāẖil ʾal•Kaw°niyy ʾal•Rrūḥāniyy
• Hebrew, עִקָּר הַקוֹסְמִי הַאָנִימִיסְטִי, ʿIqqār hạ•Qôsəmiy hạ•ʾĀniymiysəṭiy
• Hebrew, פְּנִים הַקוֹסְמִי הַאָנִימִיסְטִי, Pəniym hạ•Qôsəmiy hạ•ʾĀniymiysəṭiy
• Yiddish, דּאָס אַנִימִיסְטִישְׁע קאָסְמִישְׁע אִינעֶרְס, dʾās ʾẠniymiyəṭiyšəʿ Qʾosəmiyšəʿ ʾIynʿẹrəs
• German, das animistisches kosmisches Inneres
• Yiddish, דִּי אַנִימִיסְטִישְׁע קאָסְמִישְׁע קְווִידִּיטִי, diy ʾẠniymiyəṭiyšəʿ Qʾosəmiyšəʿ Qəv̇iyddiyṭiy
• German, die animistisches kosmisches Quiddität
• Sanskrit, जीववादी ब्रह्माण्डीय सार, Jīvavādī Brahmāṇḍīya Sāra
• Sanskrit, जीववादी ब्रह्माण्डीय आन्तरिक, jīvavādī brahmāṇḍīya āntarika
• Sanskrit, सर्वात्मन् ब्राह्माण्ड अन्तरङ्गम्, Sarvātman Brāhmāṇḍa Antaraṅgam
• जीववादी ब्रह्माण्डीय आन्तरिक, Jīvavādī Brahmāṇḍīya Āntarika
• Persian or Iranian Persian, جَوْهَرِ کَیْهَانِیِ آنِیمِیسْتِی, Gaw°har•i Ḱaý°nāní•i ʾÂnímís°tí
• Persian or Iranian Persian, دَاخِلِ کَیْهَانِیِ آنِیمِیسْتی, Dāẖil•i Ḱaý°hāní•i ʾÂnímís°tí
• Tajik or Tajiki Persian, Гавҳари Кайҳонӣи Анимистӣ, Gavhar•i Kaýhonī•i Animistī
• Tajik or Tajiki Persian, Дохили Кайҳонӣи Анимистӣ, Doẖil•i Kaýhonī•i Animistī
• Pashto, رُوحَانِي کَازْمِيکِي دَ گَوْهَر, Rūḥānī Ḱās°mīḱī da Gaw°har
• Pashto, انِیمِیسْتِ̱یک کَاسمِیک دَاْخِل, ʾAnímís°tíḱ Ḱās°míḱ Dāẖil
• Sindhi, ڪَائْنَاتِي جَي رُوحَانِي جوْھَر, K̀ā⫯y°nātī ǧay Rūḥānī Ǧaw°har
• Sindhi, مُتْحَرَكَ كَائِنَاتِي انْدَرُونِي , Mut°ḥaraka Kā⫯yinātī ʾAn°darūnī
• Urdu, انِیمِسْطِکَ کَائْنَاتِی جوہَرَ, ʾAnímís°ṭiḱa Ḱa⫯y°nātí Ǧōhara
• Hindi, एनिमिस्टिक ब्रह्मांडीय सार, Ēnimisṭika Brahmāṁḍīya Sāra
• Urdu, اینِیمِسْطِکَ بْرَہِمَانَڈِییَ انْدَرُونِی, ʾĒnímis°ṭiḱa B°rahiman°ḍíýa ʾAn°darūní
• Hindi, एनिमिस्टिक ब्रह्मांडीय अंदरूनी, Enimisṭika Brahmāṁḍīya Aṁdarūnī
• Shahmukhi Punjabi, اینِیمِسطِکَ بْرَہِمَنْڈی سَارَ, ʾĒnímís°ṭiḱa B°rah°himan°ḍí Sāra
• Gurmukhi Punjabi, ਐਨੀਮਿਸਟਿਕ ਬ੍ਰਹਿਮੰਡੀ ਸਾਰ, Ainīmisaṭika Brahimaḍī Sāra
• Shahmukhi Punjabi, اینِیمِسَطِکَ بْرَحِمَنْضِی انْدَرُونِی, ʾĒnímisaṭiḱa B°raḥiman°ḍí ʾAn°darūní
• Gurmukhi Punjabi, ਐਨੀਮਿਸਟਿਕ ਬ੍ਰਹਿਮੰਡੀ ਅੰਦਰੂਨੀ, Ainīmisaṭika Brahimaḍī Adarūnī
• Some of the “n” letters are not displayed, using the International Alphabet of Sanskrit Transliteration (IAST) or the system formulated by the International Organization for Standarization (ISO), in Gurmukhi. In Devanāgarī, that consonantal problem does not exist, but, on the other hand, vowels often do not appear in either script. There is, as of yet, no perfect workaround. IAST was, as the name indicates, originally developed to work with Devanāgarī (Sanskrit, देवनागरी, “city of the Shining One”). It is used by modern Sanskrit and other languages. Both South Asian scripts, Gurmukhi (ਗੁਰਮੁਖੀ, Guramukhī, “mouth of the guru aka mouth of the heavyweight”) and Devanāgarī, are classified as abugidas, not as abjads.
• Bengali, সর্বপ্রাণবাদী মহাজাগতিক সার, Sarbaprāṇabādī Mahājāgatika Sāra
• Bengali, এনিমিস্টিক মহাজাগতিক অভ্যন্তরীণ, Ēnimisṭika mMhājāgatika Abhyantarīṇa
• Turkish, Animist Evrensel Öz
• Turkish, Evrenin Animizm Özü
• Turkish, Animistik Lozmik Içişleri
• Turkmen, Animistik Jawhary Kosmosyň
• Turkmen, Animistik Kosmik Mahiyyət
• Turkmen, Animistik Kosmiki Içki
• Azerbaijani, Animistik Jawhary Kosmosun
• Azerbaijani, Animistik Mahiyyət Kosmosun
• Azerbaijani, Animistik Kosmik Daxili
• Kazakh, Анимистік Ғарыштык Интерьер, Animistík Ġaryštyq Interʹer
• Soranî Kurdish (Iranian), نَاوەوەی گەرْدوونِی ئەنیمِیسْتِی, Nāweweý Ger°dûní ⫯Ɪ̃enímís°tí
• Kurmanjî/Kurmancî Kurdish (Iranian), hundirê kozmîk anîmîst
• Uyghur (Turkic), كَارْتُون ئَالهٓم بوشْلۇقِى, Kār°tūn ⫯Ɪ̃lem Bōš°luqiỳ
• Amharic/ʾÄmarəña (an expansion of the Gəʾəzə/Ge⸍ez script), የአኒምስት ኮስሚክ የውስጥ, yä•ʾÄnimetikə Kosəmikə Yäwəsətꞌə
• Tigrinya/Təgəriña (an expansion of the Gəʾəzə/Ge⸍ez script), እቲኣኒሚስቲክ ኮስሚክ ውሽጣዊ, ʾəti•ʾÄniməsətə Kosəmikə Wəšətꞌawi