Paradox of "black light" in mystical texts such as Ahmad Qazzali and Einolquzats’ works is used for the essence of the Supreme Being or invisible Omnipresent God, the brightest lights. In addition, it refers to perfect man and mystic who, as a molten iron, has lost the traits of darkness and coldness in the vicinity of the fire and become soft and hot. He has been divine but not God; even though he is not same as ordinary human. He has become "divine human". He is same as the midnight sun that shines in material world and guides others. He is the one who, with asceticism and struggle, turns all the colors to mono color in the unity; so he has reached a black color, the nature light.
Yousefi, M. & Heidari, E. (2013). Black light: Paradox of mystical beauty. Religions and Mysticism, 45(2), 171-191. https://doi.org/10.22059/jrm.2013.35758
MLA
Yousefi, M., & Heidari, E. "Black light: Paradox of mystical beauty", Religions and Mysticism, 45, 2, 2013, 171-191. doi: 10.22059/jrm.2013.35758
HARVARD
Yousefi M., Heidari E. (2013). 'Black light: Paradox of mystical beauty', Religions and Mysticism, 45(2), pp. 171-191. doi: 10.22059/jrm.2013.35758
CHICAGO
M. Yousefi & E. Heidari, "Black light: Paradox of mystical beauty," Religions and Mysticism, 45 2 (2013): 171-191, doi: 10.22059/jrm.2013.35758
VANCOUVER
Yousefi M., Heidari E. Black light: Paradox of mystical beauty. Relig Myst. 2013;45(2):171-191 (In Persian). doi: 10.22059/jrm.2013.35758
