We call this dimension of nonconceptual Reality the crystal dimension. The forms of the world appear in this dimension of true nature as shapes and colors nonconceptual presence takes. There is no knowing, but these forms are the same ones that become knowable at the dimension of pure presence. At the dimension of pure presence we saw them as noetic forms. But since these are the same forms that appear at the nonconceptual dimension, we refer to them in this dimension as prenoetic forms. They are prenoetic just as pure awareness, nonconceptual presence, is prenoetic presence. It ontologically precedes the knowing dimension, but is a ground for it. In other words, all forms appear as fundamentally prenoetic because they can and do become noetic when true nature manifests its noetic dimension. In normal experience, the nonconceptual and noetic dimensions are present simultaneously, for we both perceive and know in the same instant of experience.

The more frequent confusion about the essential aspects is to equate them with the Sufi divine qualities and names. There exists an overlap between the two sets of qualities, but the logoi of their differentiation are different and unique. The essential aspects are the differentiations of the absolute as reflected in the dimension of pure presence, or universal nous. So they are differentiations of the presence of true nature, as noetic forms, which also appear on the dimension of pure awareness as prenoetic forms.

A subtler form of this experience is one that combines the logos with pure nonconceptual awareness. We perceive the flow of prenoetic forms in the process of creation as a flow of colorful images. In other words, the forms do not have knowingness, only the differentiations that compose them. In effect, we recognize the process of manifestation as imagination. All the manifest universe, and all experience, appears as the content of imagination. It is not our personal imagination, but universal imagination. We can say that the logos imagines the world into existence. The sense of imagination reflects the fact that in this experience we perceive the forms as images devoid of substance or solidity. The dominant impression, however, is the unity of manifestation, which appears as one image. Everything is purely image, purely an imagined form, but we are part of what is imagined by the logos.

We have discussed three boundless dimensions of Being, all of which possess characteristics of movement and change. Divine love is not a static realm, for it is always flowing and transforming its myriad forms; pure presence is also not static, for its noetic forms are in constant metamorphosis. And it is the same with pure awareness: its perceptual prenoetic forms are in perpetual movement and change. Without the characteristic of change there would be no perception or knowing, and hence no experience of any kind.