Henry Corbin’s explanation of the test of the veil in the Sufi tradition, the one with mystical intuition unearths that the world is naught but the concealment of the divine concealment, and hence through the veil one sees the veil and thereby discerns that God is present in the very world from which God is absent. The cosmos, accordingly, is the mirror whereby the divine light sees itself through that which is allegedly other than itself. From the spiritual topography of the Andalusian mystic and poet Ibn ‘Arabī, Corbin deduces that all creation is an epiphany, the manifestation of the unmanifest, the passage from occultation to revelation, and as such it is an act of the divine imagination. However, the disclosure of the hidden perforce requires that the hidden remains hidden in its disclosure otherwise it is not a disclosure of the hidden. The imagination, therefore, as Corbin noted, can reveal the hidden only by continuing to veil it. Once transparency is achieved, the visionary can discriminate between the hidden and the manifest, but at a deeper level the imaginal vision transmits the truth of the coincidentia oppositorum such that opposites are identical in virtue of their opposition, and hence there is no manifestation of the imaginative presence that is not at the same time an occlusion. In each moment, the display of the inapparent being in the manifold beings of the universe, the homologation of the infinite in finite form, assumes a distinct appearance—indeed, each theophany is a new creation that is discontinuous with the past and impervious to the causal sequence of outward facts—but the appearance of the inapparent can appear only to the extent that it persists as inapparent. Eternal time is thus the measure of the ever-changing appearance of the nonappearance of divine ipseity.