This aspect of the Yarsani faith can be identified as Kurdish esoterism which emerged under the intense influence of Bātinī-Sufism during the last two centuries. Among other important pillars of their belief system are that the Divine Essence has successive manifestations in human form (mazhariyyat) and the belief in transmigration of the soul (dunaduni in Kurdish). Yarasani believe that every man needs to do what is written within their holy book, the Kalâm-e Saranjâm, otherwise they are not part of Yarsan. There is no compulsion or exclusion in Yarsan – anyone who chooses to follow its precepts is welcome. The Yarsani faith's features include millenarism, Innatism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism. Divine manifestations The Yarsani are emanationists and incarnationists, believing that the Divine Essence has successive incarnations known as mazhariyyats (similar to the Hindu avatars). They believe God manifests one primary and seven secondary manifestations in each epoch of the world, in either angel or human form. These seven persons are known as "Haft tan" which means "The Seven Persons" The primary mazhariyyat of the First Epoch was the Divine Essence known as Khawandagar, who created the world. The primary mazhariyyat of the Second Epoch was Ali ibn Abi Talib, the fourth Caliph and first imam of Shia Islam. This explains the alternative name for Yarsanis Ali-Allahi, 'Believers in the divinity of Ali'. The primary mazhariyyat of the Third Epoch was Shah Khoshin. In the Fourth Epoch, the primary mazhariyyat is held to be Sultan Sahak. It is said that his mother was Dayerak Rezbar or Khatun-e Rezbar, a Kurdish virgin of the Jaff tribe. While sleeping under a pomegranate tree a kernel of fruit fell into her mouth when a bird pecked the fruit directly over her. Sources vary on Rezbar’s marital life, some state that she lived her entire life celibate and unmarried while most state that she had married. Sources that claim she had married either contest her husband as being a Kurdish man named “Shaykh Isa” from a priestly line of the Barzanja tribe or an Arab Sayyid man. Whether either of these men even fathered Sahak is also contested among Yarsanis who believe she had married either one of them. Haft Tan or seven persons Each Epoch in Yarsani belief saw the appearance of the seven secondary divine manifestations or Haft Tan. In the First Epoch they appeared in their true angelic form,