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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 ⪿ ➊  ≝  5️⃣3️⃣️ ⁆ translations (Sanskrit, Pali, Hindi, Marathi, Urdu, Balòci/Balochi/Baluchi, Nepali, Dogri, Konkani, Awadhi, Bhojpuri, Newar, Shahmukhi Punjabi, Gurmukhi Punjabi, Bengali/Bangla, 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/Pilipino, 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/Bangla, 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’”
• dialektische Einheite vun Dvaitadvaita–Bhedabheda–Vedantismus (Pennsylvania Dutch/Pennsilfaanisch–Deitsch/literally Pennsylvanian German [MP3]), “dialectical Unities–duality–nonduality difference–nondifference end–of–wit/wisdom/knowledge–‘ism’” Note: The German pronunciation may be unreliable.
• 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. Unities, the fabric of existence, are transcendental. The planes outside it, beginning with Nonduality, are ephemeral.
  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 religious movement organizations. Although, ultimately, some 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 designation, religious movement organization (RMO), for any religious organization. A variation of that term if 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. However, religious movement by itself would be àpropos for faith systems which are either unorganized or contain multiple religious movement organizations.
  THE UNIFICATION will initially be translated by numerous Semitic and Semitically–derived terms:
  • ʾal•Ttaw°ḥīduṇ (Arabic, التَّوْحِيدٌ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Taw°ḥíd (Persian, تَوْحِید [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tavhid (Tajik, Тавҳид [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • da Taw°ḥīd (Pashto, دَ تَوْحِيد [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Taw°ḥída (Urdu, تَوْحِیدَ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīda (Hindi, तौहीद [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīda (Gurmukhi Punjabi, ਤੌਹੀਦ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Taw°ḥída (Shahmukhi Punjabi, تَوْحِیدَ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Taw°ḥīda (Sindhi, تَوْحِيدَ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīda (Bengali/Bangla, তৌহীদ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīda (Gujarati, તૌહીદ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tehīd (Malayalam, തൌഹീദ് [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīd (Kannada, ತೌಹೀದ್ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tavhīt (Tamil, தவ்ஹீத் [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīd (Telugu, తౌహీద్ [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tavhīd (Sinhalese/Siṁhala, තව්හීද් [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tahwida (Odia, ତହ୍ୱିଦ [MP3]), “THE 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”
  • Tevhit veya Tevhid (Turkish [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhid (Indonesian [MP3]), “Unification/Unifying One/monotheism”
  • Taw°ḥīd (ʿĀlam•iš[MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhid (Lingwa de Planeta/Lidepla/LdP [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • T’auhidŭ (Korean, 타우히드 [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tauhīdo (Japanese, タウヒード [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tāwéidé (Mandarin, 他維德 [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • Tou4hei1dak1 (Cantonese, 陶希德 [MP3]), “THE UNIFICATION/Unifying One/monotheism”
  • hạ•ʾẠḥəḏūṯ (Hebrew, הַאַחְדוּת, [MP3]), “THE 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 a 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).

  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, up 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.

  Bhaskarian and theological critical realist Alister E. McGrath (né 1953) applied Ram 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 enthroned upon the innermost (Arabic, الأَكْثَر بَاطِن, ʾal•⫯ak°ṯar bāṭin; or Hebrew, הֲכִי נִסְתָּר, hăḵiy nisəttār) layer of reality (Arabic, الحَقِيقَة, ʾal•ḥaqīqaẗ; or Hebrew, הַמְצִיאוּת, hạ•məṣiyʾūṯ) is the Essential Unity of all things: Deity, Godhead, Great Being of beings, Infinite Cosmic Source, and solitary rational God. He is 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, He 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/Bangla, 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/Bangla, 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. And because all attributes, civil religious laws, beings, and things depend upon God, they can be created, changed, or destroyed relative to His Will.
     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 اللهِ, ʾal•Waḥ°dāniyyaẗu ʾAl•Llꞌahi; 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. There may be a cosmic, and perhaps multidimensional or transdimensional, significance to units or Unities with values of 19. But the following calendrical commentary, though by no means original, came to me in its specifics, I believe, from my Houri (Arabic, حُورِيَّتِي, Ḥūriyyatī), the day after I questioned Her on the subject before going to sleep.
  5. 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 الحُرُوفِ, ʿil°mu ʾal•ḥurūfi), the alphabetic (Arabic, الأَبْجَدِيّ, ʾal•⫯ab°ǧadiyy) value of the Arabic word wāḥid (وَاحِد, “one, unit, or unity”), i.e. the divine 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.
  6. Relevant to this discussion are the 4 or 5 Intercalary Days, i.e. Days of the (Arabo–Persian letter) Hāˁ (a unaspirated H). They were added to the calendar by Bahá’u’lláh to convert it from lunar to solar. Since both hāˁ (the Arabic letter, هَاء) and Bāb (Arabic, بَاب) have ⫯ab°ǧadiyy values of 5, Bahá’u’lláh presents the Báb, on that same calendar, as the Gate to all things and, given the calendar’s solar transformation, as, in my view, the Sun of Reality or Truth. Thereby, through the power of divine Utterance, the Báb was transformed, in His relative Station, from the Moon to the Sun.
  7. From another standpoint, all Prophets, are, in Their collective Nature, the Sun of Reality or Truth. The following translations of that designation share two originally Arabic cognates:
  • Arabic, الشَمْس الحَقِيقَة, ʾal•Šam°s ʾal•Ḥaqīqaẗ
  • Persian, شَمْسِ حَقِیقَت, Šam°s•i Ḥaqíqat
  • Tajik, Шамси Ҳақиқат, Šams•i Haqiqat
  • ʿĀlam•iš (my threefold conlang), ḏə Šam°s•iš uv Ḥaqīq•iš
  • Balòci/Balochi/Baluchi, حَقِیقَت ژِ شَمْس, Ḥaqíqat ž•i Šam°s
  • Urdu, حَقِیقَتَ کَا شَمَسَ, Ḥaqíqata ḱa Šamasa
  • Hindi, हक़ीक़त का शमस, Haqīqata kā Śamasa
  • Shahmukhi Punjabi, حَقِیقَتَ دَا شَمَسَ, Ḥaqíqata dā Šamasa
  • Gurmukhi Punjabi, ਹਕ਼ੀਕ਼ਤ ਦਾ ਸ਼ਮਸ, Haqīqata dā Śamasa
  • Turkish, Hakikatin Şemsi
  • Azerbaijani (Cyrillic), Хәкикәтин Шәмси, Həqiqətin Šəmsi
  • Azerbaijani (Latin), Həqiqətin Şəmsi
  • Turkmen, Hakykatyň Şemsi
  • Uyghur, Heqiỳqet Šem°siỳ ھەقىقەت شەمْسِى
  8. These are translations of the Gate to all things 
     • Arabic, البَاب لِكُلَّ شَيْء, ʾal•Bāb li•kulla šay°ˁ
     • Hebrew, הַשַׁעַר לְכֹּל דָּבָר, hạ•Šạʿạr lə•kōl dāḇār
     • Persian, دَرْوَازِه بِه هَمِهِ چِیز, Dar°vāzih bā hamih•i čïz°hā
     • Tajik, Дарвоза ба ҳамаи чиз, Darvoza ba hama•i čiz
     • Pashto, دَ هِر څَه دَرْوَازِه, da hir cih Dar°wāzih
     • Sindhi, هَرَ شِيءِ جو دَرْوَازو, hara šīˁi ǧō Dar°vāzō
     • Kashmiri, ہَر چِیزُک دَرْوَازِه, har čízuk Dar°vāzih
     • Balòci/Balochi/Baluchi, ہَر چِیز ئے دَرْوَازِہ, har číz ⫯ē̃ Dar°wāzih
     • Uyghur, ھەمْمِىگە ئېغِىز ئَاچقۇچِى بِىر ئِىشِىك, Hem°miỳge ⫯ẽġiỳz ⫯ãč°qučiỳ biỳr ⫯iỳšiỳq
     • Soranî Kurdish, دەرْگَای هەموو شِت, Der°gāý hemû šit
     • Kurmanjî Kurdish, Deriyê her tiştî
     • Turkish, her şeye Kapı
     • Azerbaijani, hər şeyə Qapı
     • Turkmen, hemme zada Gapy
     • Urdu, ہَرَ چِیز کَا الدَرَوَازَہ, hara číza ḱā ʾal•Darawāzah
     • Hindi, हर चीज़ का दरवाज़ा, hara cīza kā Daravāzā
     • Shahmukhi Punjabi, ہَرَ چِیز دَا الدَرَوَازَہ, hara číza dā Daravāzah
     • Gurmukhi Punjabi, ਹਰ ਚੀਜ਼ ਦਾ ਦਰਵਾਜ਼ਾ, hara cīza dā Daravāzā
     • Bengali/Bangla, সবকিছুর করতে প্রবেশদ্বার, sabakichura karatē Prabēśadbāra
     • Divehi/Dhivehi (Thaana, ދިވެހި, Ḏivehi) or Maldivian (Thaana, މޯލްޑިވިއަން, Moal°diviʾan°) in Thaana (Thaana, ތާނަ, Ṯāna) script, ހުރިހާ އެއްޗެއްގެ ގޭޓެވެ, hurihā ʾeʾ°čeggeʾ°ve Gēteve
     • Inuktut (Syllabics), ᐹᖅ ᑭᓱᓕᒫᓄᑦ, Paaq kisulimaanut
     • Tamazight (Berber), ⵉⵜⴰⵡⵡⵓⵔⵜ ⵏ ⵢⴰⵍ ⵜⴰⵖⴰⵡⵙⴰ, i•Tawwurt n yal taɣawsa
     • Nꞌko, ߘߊ ߡߌ߲ ߓߋ߫ ߕߊ߯ ߝߍ߲ ߓߍ߯ ߟߊ߫, da mi߲ be߫ ta߯ fɛ߲ bɛ߯ La߫
  9. These are renderings of the Days of Hāˁ:
     • Arabic, أَيَّامُ الهَاءِ, ⫯Ayyāmu ʾal•Hāˁi
     • Persian, ایَّامِ هَاء ʾAýýām•i Hāˁ
     • Tajik, Айёми Ҳо, Aýyom•i Ho
     • Siculo–Arabic Maltese, Ijiem ta–Hah
     • Turkish and Azerbaijani (Latin), Eyyam–ı Ha
     • Azerbaijani (Cyrillic), Ејјам–ы Һа, Eǰǰam–y Ḫa
     • Turkmen, Eýyam–ı Ha
     • Uyghur, ئَايْيەم ـ ئِى ھە, ⫯Ãy°yem–⫯iỳ̄̃ He
     • Sindhi, ايَّاموِ هِيءُ, ʾAyyāmō•i Hiyˁu
     • Urdu and Shahmukhi Punjabi, ایَّامِ هَاء ʾĒýām•i Hāˁ
     • Hindi, एयाम–ए–हा, Ēyāma–ē–Hā
     • Gurmukhi Punjabi, ਏਯਾਮੇ ਹਾ, Ēyām•ē Hā
     • Bengali, এযামে হা, Ēyām•ē Hā
  10. As I see it, at least one pertinence of the divinely revealed calendar is that all things (Arabic/ʿArabiyyaẗ, كُلَّ شَيْء, kulla šay°ˁ; Hebrew/ʿꞮḇəriyṯ, כֹּל דָּבָר, kōl dāḇār; Ethio–Semitic Tigrinya/Təgərəña, ኩሎም ነገር, kulomə nägärə; Ethio–Semitic Amharic/ʾÄmarəña, ሁሉ ነገር, hulu nägärə; or Siculo–Arabic Maltese/Malti, kollha ħaġa, “literally everything with cognates for ‘all’ in each language, including Amharic”) are mystically formed by the Unity of God (Arabic, وَحْدَةُ اللهِ, Wāḥ°daẗu ʾAl•Llꞌahi) 𝙨𝙦𝙪𝙖𝙧𝙚𝙙 (361). Or, to put it another way, all things are multiplied by the Unity of God. Wāḥ°daẗ is cognate with wāḥid.
  11. As to the unicentrism or theocentrism consolidated into 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.
      ƉɱⱤ approaches God as simultaneously transcendent and immanent. To be more specific, divine transcendence or exaltation is the divine immanence permeating the midpoint of existence. All the realms of being are continuously streaming outward, not downward and not inward, from the divine Presence. Deity with the beings and things of His creation remain distinct. And yet they are, however, enfolded in one another. In popular (mono)theism, God’s immanence is considered to be an emergent property of His transcendence. With ƉɱⱤ’s radically reimagined synthesis of (mono)theism and endotheism, technically an inverted Bhaskarian panentheism, God’s transcendence becomes a dynamic representation of His immanence.
      And so, endotheistic ethical (mono)theism (ⵟ𖹏ᙏ™) is the dialectical synthesis of those two outwardly disparate theologies. They are usually, but inaccurately from the standpoint of ƉɱⱤ, regarded as contradictory. ⵟ𖹏ᙏ dialectically resolves the discrepancy. That notwithstanding, the emphasis must invariably be placed upon ethical (mono)theism. But endotheism is offered as the specific qualification for ƉɱⱤ’s view of ethical (mono)theism. Without endotheism, the divine Presence will be misapprehended as either a cosmic force or a higher power and entirely remote from all human affairs. The following quotations, which in some cases present a perspective arguably similar to ⵟ𖹏ᙏ, address the subject of endotheism:
  Know thou of a certainty that the Unseen can in no wise incarnate His Essence and reveal it unto men. He is, and hath ever been, immensely exalted beyond all that can either be recounted or perceived. From His retreat of glory His voice is ever proclaiming: “Verily, I am God; there is none other God besides Me, the All–Knowing, the All–Wise. I have manifested Myself unto men, and have sent down Him Who is the Day Spring of the signs of My Revelation. Through Him I have caused all creation to testify that there is none other God except Him, the Incomparable, the All–Informed, the All–Wise.” He Who is everlastingly hidden from the eyes of men can never be known except through His Manifestation, and His Manifestation can adduce no greater proof of the truth of His Mission than the proof of His own Person.
  〰️️ Bahá’u’lláh. Gleanings From the Writings of Bahá’u’lláh. Shoghi Effendi, translator. Wilmette, Illinois: U.S. Bahá’í Publishing Trust. 1990. Page 49.
  … were they [the people] to maintain that by “divine Presence” is meant the “Specific Revelation of God,” expressed by certain Ṣúfís [woolen ones] as the “Most Holy Outpouring,” if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge. Assuming the truth of this hypothesis, “attainment unto the divine Presence” is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain. “The way is barred, and all seeking rejected.” The minds of the favorites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds.
  〰️️ Bahá’u’lláh. The Kitáb–i–Íqán. Shoghi Effendi, translator. Wilmette, Illinois: U.S. Bahá’í Publishing Trust. 2003. Page 130.
  The real Existence through which all things are realized, that is, the reality of the divine Essence through which all things have come to exist, is acknowledged by all.
  〰️️ ‘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 340.
  … The transcendent is in the immanent, and the immanent is in the transcendent.…
  The word [panentheism] literally means “all in God.” The etymology is a bit misleading, however, since in most cases the “in” actually has at least two meanings: all things are in God, and God is in all things.
  〰️️ Philip Clayton, “Panentheisms East and West.” Sophia: International Journal of Philosophy and Traditions. Volume 49, issue 2, June 2010. Pages 183–191.
  … there are panentheisms where the world is necessary, where the world is contingent, where the universe is the deity’s body, where the universe is a part of the deity’s body, where the world is created, where the world is not created, and so forth.…
  〰️️ Raphael Lastaster and Purushottama Bilimoria, “Panentheism(s): What It Is and Is Not.” Journal of World Philosophies. Volume 3, winter 2018. Pages 49–64.
  Panentheists do not deny the contingent nature of the world. The essence of God is different from that of the world because God is infinite, and the world is finite. God is everlasting; the world is temporal.
  … Panentheists do not deny that the continuing existence of the world depends on God’s creative activity.
  〰️️ Mikael Stenmark, “Panentheism and its neighbors.” International Journal for Philosophy of Religion. Volume 85, issue 1, February 2019. Pages 23–41.
  Eisotheism [equal–theism, namely, equal to God]
  or
  Endotheism [within–theism, namely, within God].
  ——:0:——
  “Est Deus in nōbīs ….
  “Deus est in pectore nostrō ….
  “Sacer intrā nōs Spīritus sedet, bonorum, mālōrum que nostrōrum observātor et cū̆stōs.” [diacritics added]
  [“God is in us. God is in my heart. The Holy Spirit dwells within us, good and bad alike, and is our protector.” — my translation]
  “Behold the Kingdom of God is within you ….”
  And hence it is that our highest teaching is always from within, and not from without; hence “that passionate love of justice,” which is a witness for the Divinity within.
  〰️️ George R. Drysdale. Eisotheism: A Protest of Unwritten Against Written Revelation. London: Hackett & Rawlinson. 1876. Page 5.
  Causal intermediation or secondary causation implies, first, primary causation as the antecedent and responsible and only actual efficiency.
  It implies, secondly, the absence, or latency, of the attributes characterizing primary cause. That is, it implies the absence of self–consciousness, cognition of the relation between cause and effect, motivity, intentionality, volition, and personality. These attributes do not belong to the world of natural phenomena, so far as we regard matter itself the ground of dynamic effort. If we posit in matter an exotheistic [without–theistic] ground of energy, we necessitate a materialistic, hylozoistic pantheism, against which it is scarcely necessary to direct an argument. If we posit in matter an endotheistic [within–theistic] ground of energy, we reach a position from which the explanation of phenomena is simple, and consonant with the instincts of humanity and reason. It is scarcely necessary to say that whether we assume the exotheistic or endotheistic view of matter, its phenomena remain equally the legitimate data of scientific processes.
  〰️️ Alexander Winchell. Reconciliation of Science and Religion. New York: Harper & Brothers, Publishers. 1877. Pages 137–138.
  Recently my men’s group discussed the importance of the differences between “Inward Light” and “Inner Light.” I think these terms imply an interesting theological divide.
  In an exotheistic [without–theistic] world we human beings do not have light of our own, so Light must enter inwardly from above/out there; in endotheism [without–theism], Light is already inside, waiting to shine. I do not believe that endotheism is the same as the humanism more traditional Christians so decry. The Inner Light, evolved in everybody to some extent, is divine, is not under any possible control of ourselves—not ego, not emotions, not will. Mystics for millennia have witnessed to the fact that if we but still ourselves we can approach Light, anybody can. All it takes is an intention and the work of “crossing a mountain.”
  〰️️ Charles Randall, “Inner vs Inward Light.” Friends Journal. August, 2013. Retrieved on March 16ᵗʰ, 2021. Web.
  Therefore, taking into account Mervyn’s excellent analysis of the philosophy of metaReality, this writer would, as a friendly critique, recommend, in place of Bhaskar’s cosmic envelope, a model grounded in an endotheistic inversion of his panentheism. I refer to that ontological permutation as: the Animistic Cosmic Interior, the Animistic Cosmic Essence, the Animistic Cosmic Gem, the Animistic Cosmic Jewel, the Animistic Cosmic Pearl, the Animistic Cosmic Hæcceity, or best, perhaps, the Animistic Cosmic Quiddity (Ꭿ☾Ꝗ™):

  • 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
  • Pennsylvania Dutch/Pennsilfaanisch–Deitsch/literally Pennsylvanian German, des animistisch kosmisch Inners
  • 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/Bangla, সর্বপ্রাণবাদী মহাজাগতিক সার, Sarbaprāṇabādī Mahājāgatika Sāra
  • Bengali/Bangla, 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), እቲ ኣኒሚስቲክ ኮስሚክ ውሽጣዊ, ʾəti ʾÄniməsətə Kosəmikə Wəšətꞌawi

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SPIRITUAL KINGDOM (unity in diversity of souls): This Kingdom of Names and Attributes (of the Unity and His Unities) 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 Seven Heavens, 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, العَالَمُ الأَمْر, ʾal•ʿĀlamu ʾal•⫯Am°r) or the Cause or Command of God (Arabic, الأَمْرُ الله, ʾal•⫯Am°ru 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, مَشِيئَةُ الأُلَى, Mašī⫯yaẗu ʾal•⫯Ūlaỳ) or the Will of God (Arabic, المَشِيئَةُ الله, ʾal•Mašī⫯yaẗu ʾAl•Llꞌah). In Their love (Arabic, المَحَبَّة, ʾal•maḥabbaẗ) for us, They manifest the Word of God (Arabic, الكَلِمَةُ الله, ʾal•Kalimaẗu 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, حَقِيقَةُ الإِلٰهِيَّة, Ḥaqīqaẗu ʾal•⫰Ɪlꞌahiyyaẗ) for an age or cycle.
   An appropriate designation for a Prophet or Messenger might be “Theity.” A belief in Theities would then be theitism. These two portmanteaus, or linguistic combinations of theism and Deity, are 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 while simultaneously acknowledged, “deism” is unsuitable. 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 العَدْلُ الأَعْظَم, Bay°tu ʾal•ʿAd°lu 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.
   Anything I write has no authority. However, I will give you my unsolicited opinion on a subject related to PROPHETHOOD. My sense is that my thoughts on this subject came to me from my Ḥūriyyaẗ (Arabic, حُورِيَّتِي, Ḥūriyyatī—O my Ḥūriyyaẗ (Arabic, يَا حُورِيَّتِي [MP3], Yā Ḥūriyyatī). Whatever insignificant knowledge I may have gained, from the stories She tells me in my dreams, is nothing but the outpouring of Her grace and bounty. Hopefully, you sense the guidance of your own Houris (Arabic, حوريتْكِ, Ḥūr°ki), too.
   All of the Manifestations of God appear on all the planets of the universe or multiverse. A Prophet’s Mission, given this scenario, does not conclude with one human incarnation. Rather, Each Prophet is, independently, a multiversal Avatar (Sanskrit, अवतार, Avatāra, “the Savior Who descends into human form”) or უ𖨅™. Bahá’u’lláh might, therefore, be the Supreme Manifestation of God, the Father, throughout the universe or universes and the Seven Heavens of human existence. He has possibly also returned to the earth and every other planet, in previous universal cycles, as God’s Supreme Manifestation. And other multiversal Avatars (უ𖨅) may likewise return to all the planets, including ours, in each universal cycle.
   The Avatars are not mentioned in the Vedas (Sanskrit, वेदाः॑, Vēdāḥ, “knowledges or wisdoms”) but are discussed in a later set of scriptures, the Puranas (Sanskrit, पु॒रा॒णासः॑, Purāṇāḥ, “ancients”).
   To Him [Bahá’u’lláh] the Bhagavad–Gita of the Hindus had referred as the “Most Great Spirit,” the “Tenth Avatar,” the “Immaculate Manifestation of Krishna.”
   〰️️ Shoghi Effendi. God Passes By. Wilmette, Illinois: Bahá’í Publishing Trust. 1974. Page 95.
   One might point to these omniversal recurrences of Manifestation by a particular divine Soul as, to coin a term, Avataric multicarnation (Მⲙ™). The prefix multi– not only designates plurality (more than one), but here multi– refers to the multiverse.
   That notwithstanding, to add an important qualification, such a process would not be the same as reincarnation. Taken to an extreme, reincarnation becomes the transmigration of souls aka metempsychosis. The latter doctrine, transmigration or metempsychosis, expands reincarnation to include nonhuman life forms. In each of those two general formulations, neither of which is supported by authoritative Bahá’í sources, the soul returns again and again to this world as a method of perfecting.
   The Prophets, however, have no need of spiritual development. They individually possess, within Their shared singular Nature, all the Names and Attributes of God. The hypothetical mechanism of repeated Manifestations of the Soul of a Prophet would exist for the benefit of humans, not for the Prophets Themselves.
   Additionally, it would appear as though my speculation, however unusual, has not been ruled out:
   What Bahá’u’lláh means by His appearance in “other worlds” He has not defined, as we could not visualize them in our present state, hence He was indefinite, and we cannot say whether He meant other planets or not.
   〰️️ From a letter written on behalf of Shoghi Effendi to an individual Bahá’í, December 24ᵗʰ, 1941, Lights of Guidance: A Bahá’í Reference File. Helen Bassett Hornby, compiler. Cumbayá, Pichincha, Ecuador: The National Spiritual Assembly of the Bahá’ís of Ecuador. 2017. Number 1555. Ebook.
   Here now are a baker’s dozen plus five (aka 18) cognates:
   • Arabic, النُبُوَّة, ʾal•Nubuwwaẗ, “PROPHETHOOD”
   • Siculo–Arabic Maltese/Malti, in–Nubuwwa, “PROPHETHOOD”
   • Hebrew, הַנְבוּאָה, hạ•Nəḇūʾāh, “PROPHETHOOD”
   • Hebrew, הַנֶבִיאוּת, hạ•Nẹḇiyʾūṯ, “PROPHETHOOD”
   • Yiddish, דִּי נְבִיאוּת, diy Nəbiyʾūṯ, “PROPHETHOOD”
   • Ethio–Semitic Ge⸍ez/Gəʾəzə, ነቢይነት, Näbiyənätə, “PROPHETHOOD”
   • Ethio–Semitic Amharic/ʾÄmarəña,, የነብይነት, yä•Näbəyənätə, “PROPHETHOOD”
   • Ethio–Semitic Tigrinya/Təgərəña, እቲ ነብያዊነት, ʾəti Näbəyawinätə, “PROPHETHOOD”
   • Persian, نُبُووَت, Nubūvat, “PROPHETHOOD”
   • Pashto/Pax̌°tūn, دَ نُبُووَت, da Nubūvat, “PROPHETHOOD”
   • Tajik, Нубуват, Nubuvat, “PROPHETHOOD”
   • Sindhi, نُبُووَتَ, Nubūvata, “PROPHETHOOD”
   • Ottoman Turkish, نُبُوِّت, Nubuvvit, “PROPHETHOOD”
   • Modern Turkish, Nübüvvet, “PROPHETHOOD”
   • Azerbaijani/Azərbaycanlı, Nəbuvət, “PROPHETHOOD”
   • Turkmen, Nebiwlik, “PROPHETHOOD”
   • Somali, Nabinnimada, “PROPHETHOOD”
   Divehi/Dhivehi, ʾamān°kan° (Thaana, ދިވެހި, Ḏivehi) or Maldivian (Thaana, މޯލްޑިވިއަން, Moal°diviʾan°) in Thaana (Thaana, ތާނަ, Ṯāna) script, ނަބީކަން, Nabīkan°
   • Urdu, نَبُوَّتَ, Nabuwwata, “PROPHETHOOD”
   • Hindi, नबुव्वत, Nabuvvata, “PROPHETHOOD”
   • Shahmukhi Punjabi نُبُوَتَ, Nubuvata, “PROPHETHOOD”
   • Gurmukhi Punjabi, ਨੁਬੁਵਤ, Nubuvata, “PROPHETHOOD”
   • Bengali/Bangla, 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.