Omar Khayyam’s Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination is a twelve-book series of which this book is the third volume, subtitled Khayyami Astronomy: How Omar Khayyam’s Newly Discovered True Birth Date Horoscope Reveals the Origins of His Pen Name and Independently Confirms His Authorship of the Robaiyat. Each book is independently readable, although it will be best understood as a part of the whole series. In the overall series, the transdisciplinary sociologist Mohammad H. Tamdgidi shares the results of his decades-long research on Omar Khayyam, the enigmatic 11th/12th centuries Persian Muslim sage, philosopher, astronomer, mathematician, physician, writer, and poet from Neyshabour, Iran, whose life and works still remain behind a veil of deep mystery. Tamdgidi’s purpose has been to find definitive answers to the many puzzles still surrounding Khayyam, especially regarding the existence, nature, and purpose of the Robaiyat in his life and works. To explore the questions posed, he advances a new hermeneutic method of textual analysis, informed by what he calls the quantum sociological imagination, to gather and study all the attributed philosophical, religious, scientific, and literary writings of Khayyam. Omar Khayyam’s true birth date horoscope, as newly discovered in this series, is comprised of a dazzling number of Air Triplicities sharing a vertex on a Sun-Mercury Cazimi point on the same Ascendant degree 18 of Gemini. Among other features, his Venus, Sextile with Moon, also plays a lifelong, secretively creative role to intentionally balance his chart. These features would not have escaped the attention of Omar Khayyam, a master astronomer and expert in matters astrological, no matter how much he embraced, doubted, or rejected astrological interpretations. In this third book of the series, conducting an in-depth hermeneutic analysis of Khayyam’s horoscope, Tamdgidi reports having discovered the origins of Khayyam’s pen name in his horoscope. The long-held myth that “Khayyam” was a parental name, even if true, in no way takes away from the new finding; it only adds to its intrigue. Tamdgidi’s hermeneutic analysis of Khayyam’s horoscope in intersection with extant Khayyami Robaiyat also leads him to discover an entirely neglected signature quatrain that he proves could not be from anyone but Khayyam, one that provides a reliably independent confirmation of his authorship of the Robaiyat. He also shows how another neglected quatrain reporting its poet to have aged to a hundred is from Khayyam. This means all the extant Khayyami quatrains are now in need of hermeneutic reevaluation. Tamdgidi’s further study of a sample of fifty Khayyami Robaiyat leads him to conclude that their poet definitively intended the poems to remain in veil, that they were considered to be a collection of interrelated quatrains and not sporadic separate quatrains written marginally in pastime, that they were meant to offer a life’s intellectual journey as in a “book of life,” that the poems’ critically nuanced engagement with astrology was not incidental but essential throughout the collection, and that, judging from the signature quatrain discovered, 1000 quatrains were intended to comprise the collection. Oddly it appears that, after all, “The Khayyam who stitched his tents of wisdom” was a trope that had its origins in Omar Khayyam’s horoscope heavens. CONTENTS About OKCIR—i Published to Date in the Series—ii About this Book—iv About the Author—viii Notes on Transliteration—xvii Acknowledgments—xix Preface to Book 3: Recap from Prior Books of the Series—1 Introduction to Book 3: The Hermeneutic Significance of Omar Khayyam’s Newly Discovered True Birth Date Horoscope—21 CHAPTER I—Was Omar Khayyam’s Birth Horoscope Intended Just to Offer a Birth Date or Was It an Astrological Bread Crumb?—31 CHAPTER II—Considering Both the Stated and the Silent Features of Omar Khayyam’s True Birth Date Horoscope—53 CHAPTER III—Features of Omar Khayyam’s Horoscope as a Whole Based on Astrological House and Other Definitions Traditionally Held in His Own Time—89 CHAPTER IV— Hermeneutically Interpreting Omar Khayyam’s Horoscope as a Whole: Discovering the Origins of His Pen Name—131 CHAPTER V—Discovering the Signature Robai of Omar Khayyam, Leading to An Independent and Final Confirmation of His Authorship of the Robaiyat—177 CHAPTER VI—The Case of A Second Signature Robai of Omar Khayyam, Reporting Its Author to Have Turned A Centenarian—215 CHAPTER VII—Tentatively Intersecting the Findings with a Few More Khayyami Quatrains—251 CHAPTER VIII— Khayyami Astronomy and the ‘Khayyami Code’: Hermeneutically Understanding Omar Khayyam’s Attitude Toward Astrology and His Own Horoscope—297 Conclusion to Book 3: Summary of Findings—317 Appendix: Transliteration System and Book 3 Glossary—337 Book 3 Cumulative Glossary of Transliterations—350 Book 3 References—357 Book 3 Index—361

Omar Khayyam’s Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a twelve-book series of which this book is the seventh volume, subtitled Khayyami Art: The Art of Poetic Secrecy for a Lasting Existence: Tracing the Robaiyat in Nowrooznameh, Isfahan’s North Dome, and Other Poems of Omar Khayyam, and Solving the Riddle of His Robaiyat Attributability. Each book, independently readable, can be best understood as a part of the whole series. In Book 7, Tamdgidi shares his updated edition of Khayyam’s Persian book Nowrooznameh (The Book on Nowrooz), and for the first time his new English translation of it, followed by his analysis of its text. He then visits recent findings about the possible contribution of Khayyam to the design of Isfahan’s North Dome. Next, he shares the texts, and his new Persian (where needed) and English translations and analyses of Khayyam’s other Arabic and Persian poems. Finally he studies the debates about the attributability of the Robaiyat to Omar Khayyam. Tamdgidi verifiably shows that Nowrooznameh is a book written by Khayyam, arguing that its unreasonable and unjustifiable neglect has prevented Khayyami studies from answering important questions about Khayyam’s life, works, and his times. Nowrooznameh is primarily a work in literary art, rather than in science, tasked not with reporting on past truths but with creating new truths in the spirit of Khayyam’s conceptualist view of reality. Iran in fact owes the continuity of its ancient calendar month names to the way Khayyam artfully recast their meanings in the book in order to prevent their being dismissed (given their Zoroastrian roots) during the Islamic solar calendar reform underway under his invited direction. The book also sheds light on the mysterious function of Isfahan’s North Dome as a space, revealing it as having been to serve, as part of an observatory complex, for the annual Nowrooz celebrations and leap-year declarations of the new calendar. The North Dome, to whose design Khayyam verifiably contributed and in fact bears symbols of his unitary view of a world created for happiness by God, marks where the world's most accurate solar calendar of the time was calculated. It deserves to be named after Omar Khayyam (not Taj ol-Molk) and declared as a cultural world heritage site. Nowrooznameh is also a pioneer in the prince-guidance books genre that anticipated the likes of Machiavelli’s The Prince by centuries, the difference being that Khayyam’s purpose was to inculcate his Iranian and Islamic love for justice and the pursuit of happiness in the young successors of Soltan Malekshah. Iran is famed for its ways of converting its invaders into its own culture, and Nowrooznameh offers a textbook example for how it was done by Khayyam. Most significantly, however, Nowrooznameh offers by way of its intricately multilayered meanings the mediating link between Khayyam’s philosophical, theological, and scientific works, and his Robaiyat, showing through metaphorical clues of his beautiful prose how his poetry collection could bring lasting spiritual existence to its poet posthumously. Khayyam’s other Arabic and Persian poems also provide significant clues about the origins, the nature, and the purpose of the Robaiyat as his lifelong project and magnum opus. Tamdgidi argues that the thesis of Khayyam’s Robaiyat as a secretive artwork of quatrains organized in an intended reasoning order as a ‘book of life’ serving to bring about his lasting spiritual existence can solve the manifold puzzles contributing to the riddle of his Robaiyat attributability. He posits, and in the forthcoming volumes of this series will demonstrate, that the lost quatrains comprising the original collection of Robaiyat have become extant over the centuries, such that we can now reconstruct, by way of solving their 1000-piece jigsaw puzzle, the collection as it was meant to be read as an ode of interrelated quatrains by Omar Khayyam. Table of Contents: About OKCIR--i Published to Date in the Series--ii About this Book--iv About the Author--viii Notes on Transliteration--xix Acknowledgments--xxi Preface to Book 7: Recap from Prior Books of the Series-1 Introduction to Book 7: Tracing the Robaiyat in Omar Khayyam’s Artwork--11 CHAPTER I--Omar Khayyam’s Literary Work “Nowrooznameh”: An Updated Persian Text and Its New English Translation for the First Time--21 CHAPTER II-- Omar Khayyam’s Literary Work “Nowrooznameh”: A Clause-by-Clause Textual Analysis--147 CHAPTER III--Unveiling the Open and Hidden Functions of the Mysterious North Dome of Isfahan: How Omar Khayyam Designed, for His Commissioned Projects of Solar Calendar Reform and Building Its Astronomical Observatory, Iran’s Most Beautiful Dual-Use Structure for the Annual Celebration of Nowrooz--367 CHAPTER IV--Omar Khayyam’s Arabic and Persian Poems Other than His Robaiyat: Translated into Persian (from Arabic) and English and Textually Analyzed--497 CHAPTER V--Did Omar Khayyam Secretively Author A Robaiyat Collection He Called “Book of Life”?: Solving the Manifold Riddles of His Robaiyat Attributability--573 Conclusion to Book 7: Summary of Findings--677 Appendix: Transliteration System and Glossary--731 Cumulative Glossary of Transliterations (Books 1-5)--744 Book 7 References--753 Book 7 Index--767

Omar Khayyam’s Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination is a twelve-book series of which this book is the second volume, subtitled Khayyami Millennium: Reporting the Discovery and the Reconfirmation of the True Dates of Birth and Passing of Omar Khayyam (AD 1021-1123). Each book is independently readable, although it will be best understood as a part of the whole series. In the overall series, the transdisciplinary sociologist Mohammad H. Tamdgidi shares the results of his decades-long research on Omar Khayyam, the enigmatic 11th/12th centuries Persian Muslim sage, philosopher, astronomer, mathematician, physician, writer, and poet from Neyshabour, Iran, whose life and works still remain behind a veil of deep mystery. Tamdgidi’s purpose has been to find definitive answers to the many puzzles still surrounding Khayyam, especially regarding the existence, nature, and purpose of the Robaiyat in his life and works. To explore the questions posed, he advances a new hermeneutic method of textual analysis, informed by what he calls the quantum sociological imagination, to gather and study all the attributed philosophical, religious, scientific, and literary writings of Khayyam. In this second book of the series, Tamdgidi lays down an essential foundation for the series by revisiting the unresolved questions surrounding the dates of birth and passing of Omar Khayyam. Critically reexamining the manner in which Omar Khayyam’s birth horoscope as reported in Zahireddin Abolhassan Beyhaqi’s Tatemmat Sewan al-Hekmat (Supplement to the Chest of Wisdom) was used by Swāmi Govinda Tīrtha in his The Nectar of Grace: Omar Khayyam’s Life and Works (1941) to determine Khayyam’s birth date, Tamdgidi uncovers a number of serious internal inconsistencies and factual inaccuracies that prevented Tīrtha (and, since then, other scholars more or less taking for granted his results) from arriving at a reliable date for Khayyam’s birth, hurling Khayyami studies into decades of confusion regarding Khayyam’s life and works. Tamdgidi then shares in the book the detailed account of his own discovery of Khayyam’s true date of birth for the first time, a finding that eluded Khayyami studies for centuries and is bound to revolutionize the studies for decades to come. Tamdgidi then turns his attention to the task of definitively establishing the true date of passing of Omar Khayyam. Conducting an in-depth, superposed analysis of Beyhaqi’s Tatemmat Sewan el-Hekmat (Supplement to the Chest of Wisdom), Abdorrahman Khazeni’s Mizan ol-Hekmat (Balance of Wisdom), Nezami Arouzi’s Chahar Maqaleh (Four Discourses), and Yar Ahmad Rashidi Tabrizi’s Tarabkhaneh (House of Joy), amid other relevant texts, he succeeds in firmly reconfirming and further discovering, in a textually reliable way, not only the year, the season, the month, and the day, but even the most likely time of day at which the poet mathematician, astronomer, and calender reformer died as a solar centenarian, completing his 102nd solar year age. Strange is that these discoveries are made just in time as we approach the first solar millennium of Omar Khayyam’s birth date on June 10, 1021, at sunrise of Neyshabour, Iran, and the ninth solar centennial of his passing on June 10, 1123, on the eve also of his birthday, closing the circle of his life’s “coming and going.” CONTENTS About OKCIR—i Published to Date in the Series—ii About this Book—iv About the Author—viii Notes on Transliteration—xix Acknowledgments—xxi Preface to Book 2: Recap From Prior Book of the Series—1 Introduction to Book 2: The Dilemma and Significance of Omar Khayyam’s Dates of Birth and Passing—11 CHAPTER I—Contributions, Inconsistencies, and Inaccuracies of Swāmī Govinda Tīrtha’s Findings Regarding Omar Khayyam’s Dates of Birth and Passing —27 CHAPTER II—In Search of the Correct Gemini Degree: The Story of How Omar Khayyam’s True Date of Birth Was Discovered Shortly Before Its Imminent Millennium—63 CHAPTER III—In Search of Omar Khayyam’s True Date of Passing: Superposing the Birth Date Findings With Beyhaqi’s “Tatemmat Sewan el-Hekmat” And Khazeni’s “Mizan ol-Hekmat”—133 CHAPTER IV—Searching More for Omar Khayyam’s True Date of Passing: Superposing the Birth Date Findings With Present and Older Manuscript Copies of Nezami Arouzi’s “Chahar Maqaleh”—171 CHAPTER V—Omar Khayyam’s True Date of Passing Discovered and Reconfirmed: Superposing the Birth Date Findings With All “Tarabkhaneh,” “Chahar Maqaleh,” And “Tatemmat Sewan el-Hekmat” Accounts—201 Conclusion to Book 2: Summary of Findings—255 Appendix: Transliteration System and Book 2 Glossary—267 Book 2 Cumulative Glossary of Transliterations—280 Book 2 References—287 Book 2 Index—291

Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 11th volume, subtitled Khayyami Robaiyat: Re-Sewing the Tentmaker's Tent: 1000 Bittersweet Wine Sips from Omar Khayyam's Tavern of Happiness. Each book, independently readable, can be best understood as a part of the whole series. In Book 11, having shared the three parts of the Robaiyat attributed to Khayyam in the Books 8, 9, and 10 of the series, Tamdgidi offers the entire set of the 1000 quatrains, including the Persian originals and his new English verse translations for each. The poems, comprising Khayyam's songs of doubt, hope, and joy, are organized according to the three-phased method of inquiry he introduced in his philosophical writings, respectively addressing the questions: "Does Happiness Exist?"; "What Is Happiness?"; and "Why Does (or Can) Happiness Exist?" When Khayyam discussed the three-phased method of inquiry in his treatise "Resalat fi al-Kown wa al-Taklif" ("Treatise on the Created World and Worship Duty"), he noted an exception to the rule of asking, when studying any subject, whether it exists, what it is, and, why it exists (or can exist). He distinguished between things objectively existing independent of the human mind, and those created by the human mind. The normal procedure applies to the former, but for products of the human mind, he advised, the procedure must be modified to asking first what something is, then, whether it exists, and, then, why it exists or can exist. This is because, for products of the human mind, such as created works of art, we would not know whether something exists and why it exists unless we first know what it is. To illustrate his point, he used the example of the mythical bird Anqa (Simorgh in Persian or the Phoenix in English). He argued that only when we know what the metaphor stands for would we be able to say whether it exists (say, in a work of art, or even as a person represented by it), and why it exists or can exist. Khayyam's elaboration implies that one has to make a distinction between objective and human objectified realities, which implies that for some objects, such as happiness, we in fact confront a hybrid reality where aspects of it may be externally conditioned, but other aspects being dependent on the human will. Once we realize the significance of Khayyam's point, then, we appreciate that his Robaiyat can also be regarded as a way of poetically portraying and advancing human happiness, its poetic Wine being not just reflective but also generative of the happiness portrayed. By way of his poetry, therefore, Khayyam has offered a severe critique of the then prevalent fatalistic astrological worldviews blaming human plight on objective conditions, in favor of a conceptualist view of reality in which happiness can be achieved despite the odds, depending on the creative human agency, itself being an objective force. Tamdgidi further shows that the triangular geometry of the logic governing Khayyam's Robaiyat-the numerical values of whose three sides are proportional to the Grand Tent governing Khayyam's birth chart-further supports the view (expressed in Khayyam's own quatrains) that for him his Robaiyat poetically represented the tent of which he regarded himself to be a tentmaker, revealing another key explanation for his pen name. The geometric structure of a tent proportional to the Grand Tent of Khayyam's chart, as well as the metaphor of the Robaiyat as Simorgh songs, are hidden in the deeper structure of Khayyam's 1000-piece solved puzzle, the same way he embedded his own triangular golden rule in the design of the North Dome of Isfahan. Khayyam's Robaiyat are his Simorgh's millennial rebirth songs served in his tented tavern as 1000 sips of his bittersweet Wine of happiness.

Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a 12-book series of which this book is the 8th volume, subtitled Khayyami Robaiyat: Part 1 of 3: Quatrains 1-338: Songs of Doubt Addressing the Question "Does Happiness Exist?": Explained with New English Verse Translations and Organized Logically Following Omar Khayyam's Own Three-Phased Method of Inquiry. Each book, independently readable, can be best understood as a part of the whole series. In Book 8, Tamdgidi offers the first of a 3-part set of 1000 quatrains he has chosen to include in this series from a wider set that have been over the centuries attributed to Khayyam. Part 1 includes quatrains 1-338 for each of which the Persian original along with Tamdgidi's new English verse translation and a transliteration for the same are shared. Each quatrain is indexed according to the frequency of its inclusion in manuscripts, the earliest known date of its appearance in them, the extent to which it has "wandered" into other poets' works, and its rhyming scheme. Brief comments about the meaning of each quatrain in relation to other quatrains and works attributed to Khayyam are then offered along with any notes regarding its new translation as shared. Tamdgidi shows that the quatrains 1-338, in the beginning 30 of which Khayyam offers an opening to his book of poetry as a secretive work of art, address the question "Does Happiness Exist?" The latter question is the first of a set of three methodically phased questions Khayyam has identified in his philosophical works as being required for investigating any subject. The order in which the quatrains are presented shows that the quatrains included in Part 1 follow a logically inductive reasoning process through which Khayyam delves from the surface portraits of unhappiness to their deeper chain of causes in order to answer his question. The thematic topics of the quatrains of Part 1 as shared in Book 8 are: I. Secret Book of Life; II. Alas!; III-Times; IV-Spheres; V. Chance and Fate; VI. Puzzle; VII. O God!; VIII. Tavern Voice; and IX. O Wine-Tender! After the opening quatrains where Khayyam explains why he was composing a secretive book of poetry and what it aims to do, his inquiry starts with doubtful existential self-reflections on his life, leading him to first blame his times, then the spheres, then matters of chance and fate, soon realizing that he really does not have an explanation for the enigmas of existence, concluding that the answer only lies with God. So, he appeals to God directly for an answer. It is then that he hears the voice of the Saqi or Wine-Tender from his inner "tavern," to whom he replies in a series of quatrains closing Part 1. It is in the course of the inquiry in Part 1 that the idea of using Wine as a poetic trope is discovered by him, a matter that is separate from his interest in drinking wine, which he never denies but is secondary to the spiritual Wine discovered and advanced in his book of poetry that in fact represents his poetry, the Robaiyat, itself and its promise in answering his questions. The logical order of Khayyam's inquiry shows how seemingly contradictory views that have been attributed to him can in fact be explained as logical moments in the successively deeper inquiries he makes inductively when addressing the question whether happiness exists in the created world. We should, therefore, judge each quatrain as a logical moment in Part 1's inquiry as a whole, in anticipation of the two remaining parts of his book of poetry to be shared in Books 9 and 10 of the series, respectively addressing the two follow-up questions: "What Is Happiness?" and "Why Does (or Can) Happiness Exist?"

Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination, by Mohammad H. Tamdgidi, is a twelve-book series of which this book is the fifth volume, subtitled Khayyami Theology: The Epistemological Structures of the Robaiyat in All the Philosophical Writings of Omar Khayyam Leading to His Last Keepsake Treatise. Each book, independently readable, can be best understood as a part of the whole series. In Book 5, to understand the theological epistemology (or, way of knowing God) framing Khayyam's Robaiyat as spread out in all his philosophical works, Tamdgidi further offers the texts and his updated Persian and new English translations and analyses of six primary writings that preceded Khayyam's last keepsake treatise on the universals of existence: 1: Khayyam's annotated Persian translation of Avicenna's sermon in Arabic on God and creation; 2: Khayyam's treatise in Arabic addressed to Nasawi (wrongly regarded as an Avicenna pupil) on the created world and worship duty; 3-5: Khayyam's three treatises in Arabic (all addressed to Abu Taher, to whom Khayyam also dedicated his treatise on algebra) that are separate chapters of a three-part treatise on existence on topics ranging from the necessity of contradiction, determinism, survival, attributes of existents, and the light of intellect on 'existent' as the subject matter of universal science; and 6: Khayyam's treatise in Arabic addressed to Moshkavi (a supportive Shia intellectual) in response to three questions on soul's survival, on the necessity of accidents, and on the nature of time. The most fruitful way of understanding Khayyam's six texts is by regarding them as efforts made at defending his "succession order" thesis implicitly revealed when commenting on Avicenna's sermon and finalized in his last keepsake treatise. The texts served to offer the theological epistemology behind Khayyam's thesis, revealing his creative conceptualist view of existence that informed his poetic way of going about knowing God, creation, and himself within a unitary Islamic creationist-evolutionary worldview. Khayyam's way of knowing God and existence is non-dualistic, non-atomistic, and unitary in worldview, allowing for subject-included objectivity, probabilistic determinism, transcontinuous (or 'discontinuous') creative causality, transdisciplinarity, and transculturalism; it thus fulfils in a prescient way all the eight attributes of the quantum vision. Poetry is most conducive to unitary knowing, and subject-included objectivity must necessarily be self-reflective and thus engage intellective, emotional, and sensible modes of knowing. This explains why Khayyam transcended scholastic learning in favor of a poetic encounter with reality. What he meant by 'Drunkenness,' calling it the highest state of mind known to him, can thus be best understood as a unitary, quantum state of mind achieved by way of his poetry as a meditative art of self-purification. The goal, metaphorically, is to move from a way of knowing things as divisible grapes to a pure and unitary way of knowing them as indivisible Wine-paralleling what we call today moving from chunky Newtonian toward unitary quantum visions of reality. The key for entering Khayyam's secret tent is realizing that what he primarily meant by 'Wine' in his Robaiyat was self-referentially his Robaiyat itself, a key openly hidden therein thanks to his theological epistemology. For him, the Robaiyat was a lifelong work on himself, serving also human spiritual awakening to its place and duty in the succession order of God's creation. It also served his aspiration for a lasting soul. He knew the now-proven worth of his secret magnum opus, and that is why he so much praised his 'Wine.' About OKCIR—i Published to Date in the Series—ii About this Book—iv About the Author—viii Notes on Transliteration—xvii Acknowledgments—xix Preface to Book 5: Recap from Prior Books of the Series—1 Introduction to Book 5: Exploring the Theological Epistemology of the Robaiyat in Omar Khayyam’s Philosophical Treatises—7 CHAPTER I—Omar Khayyam’s Annotated Persian Translation of Avicenna’s “Splendid Sermon” in Arabic on God’s Unity and Creation: The Manuscript with a New English Translation, Followed by Comparative Textual Analysis—17 CHAPTER II—Omar Khayyam’s Treatise on the Created World and Worship Duty: The Arabic Manuscript with Updated Persian and New English Translations, Followed by Textual Analysis—85 CHAPTER III—Part 1 of Omar Khayyam’s Treatise on Existence Addressed to Abu Taher Regarding the Necessity of Contradiction, Determinism, and Survival: The Arabic Manuscript and Updated Persian and New English Translations, Followed by Textual Analysis—175 CHAPTER IV—Part 2 of Omar Khayyam’s Treatise on Existence Addressed to Abu Taher Regarding Attributes: The Arabic Manuscript and Updated Persian and New English Translations, Followed by Textual Analysis—237 CHAPTER V—Part 3 of Omar Khayyam’s Treatise on Existence Addressed to Abu Taher Regarding the Light of Intellect on ‘Existent’ as the Subject Matter of Universal Science: The Arabic Manuscript and Updated Persian and New English Translations, Followed by Textual Analysis—305 CHAPTER VI—Omar Khayyam’s Treatise Addressed to Moshkavi in Response to Three Questions on Soul’s Survival, the Necessity of Accidents, and the Nature of Time: The Arabic Manuscript and Updated Persian and New English Translations, Followed by Textual Analysis—347 CHAPTER VII—From Grapes to Wine, Khayyam’s Unitary Way of Knowing: Integratively Understanding the Structures of Omar Khayyam’s Theological Epistemology in the Robaiyat as Spread Out in All His Philosophical Writings—409 Conclusion to Book 5: Summary of Findings—483 Appendix: Transliteration System and Book 5 Glossary—513 Book 5 Cumulative Glossary of Transliterations—526 Book 5 References—535 Book 5 Index—541