LETTERS FROM A SÛFÎ TEACHER.
On Monotheism (Tauhîd).
Masters of the path have divided monotheism into four stages. The first stage consists in repeating, vocally, without any inner conviction, "There is no God save Allâh."[2] This is hypocrisy, and does not profit on the day of resurrection. The second stage consists in repeating the said logion vocally with an inner conviction based upon conventional imitation (as in the case of ordinary people), or some form of reasoning (as in the case of an intellectual theist). This is verily the visible body of monotheism, frees one from gross polytheism and from hell, and leads to heaven. This second stage, though safer than the first, and less unstable, is for all that a low one, fit for old women.[3] The third stage consists in Light shining in the heart, which reveals the One Agent alone as the root of all phenomena, and the non-agency of all else. This is quite unlike the conviction of ordinary people or that of an intellectual theist. Such a conviction is a fetter to the soul, whereas the vision of the Light breaks all fetters. There must be a difference between one who believes a certain gentleman to be in his house, on the testimony of others (as in the case of ordinary people), another who infers the residence of that gentleman in the house, because he sees his horses and servants at the gate (as in the case of the intellectual theist), and another who actually sees the gentleman in the house (as in the case of the third stage). In the third stage one sees the creatures and the Creator, and distinguishes them from Him. This much of separation still persists—hence it is not perfect union in the eyes of the Masters.
[2] Lâ elâha ill' Allâh.
[3] Weak souls.—Trs.
The fourth stage consists in the pouring forth of the Divine Light so profusely, that it absorbs all individual existences in the eyes of the pilgrim. As in the case of the absorption of particles floating in the atmosphere in the light of the sun, the particles become invisible—they do not cease to exist, nor do they become the sun, but they are inevitably lost to sight in the overpowering glare of the sun—so, here, a creature does not become God, nor does it cease to exist. Ceasing to exist is one thing, invisibility is another.... When thou lookest through a mirror, thou dost not see the mirror, for thou mergest it into the reflexion of thy face, and yet thou canst not say that the mirror has ceased to exist, or that it has become that reflexion, or that the reflexion has become the mirror. Such is the vision of the Divine Energy in all beings without distinction. This state is called by the Sûfîs, absorption in monotheism. Many have lost their balance here: no one can pass through this forest without the help of the Divine Grace and the guidance of a Teacher, perfect, open-eyed, experienced in the elevations and depressions of the Path and inured to its blessings and sufferings.... Some pilgrims attain to this lofty state only for an hour a week, some for an hour a day, some for two hours a day, some remain absorbed for the greater portion of their time....
Beyond the four is the stage of complete absorption, i. e., losing the very consciousness of being absorbed and of seeking after God—for such a consciousness still implies separation. Here, the soul merges itself and the universe into the Divine Light, and loses the consciousness of merging as well. "Merge into Him, this is monotheism: lose the sense of merging, this is unity." Here there are neither formulæ nor ceremonies, neither being nor non-being, neither description nor allusion, neither heaven nor earth. It is this stage alone that unveils the mystery: "All are non-existent save Him;" "All things are perishable save His Face;" "I am the True and the Holy One." Absolute unity without duality is realised here. "Do not be deluded, but know: every one who merges in God is not God."