THE BĀB
Such a prophet was the Bāb; we call him 'prophet' for want of a better name; 'yea, I say unto you, a prophet and more than a prophet.' His combination of mildness and power is so rare that we have to place him in a line with super-normal men. But he was also a great mystic and an eminent theosophic speculator. We learn that, at great points in his career, after he had been in an ecstasy, such radiance of might and majesty streamed from his countenance that none could bear to look upon the effulgence of his glory and beauty. Nor was it an uncommon occurrence for unbelievers involuntarily to bow down in lowly obeisance on beholding His Holiness; while the inmates of the castle, though for the most part Christians and Sunnis, reverently prostrated themselves whenever they saw the visage of His Holiness. [Footnote: NH, pp. 241, 242.] Such transfiguration is well known to the saints. It was regarded as the affixing of the heavenly seal to the reality and completeness of Bāb's detachment. And from the Master we learn [Footnote: Mirza Jani (NH, p. 242).] that it passed to his disciples in proportion to the degree of their renunciation. But these experiences were surely characteristic, not only of Bābism, but of Ṣufism. Ecstatic joy is the dominant note of Ṣufism, a joy which was of other-worldly origin, and compatible with the deepest tranquillity, and by which we are made like to the Ever-rejoicing One. The mystic poet Far'idu'd-din writes thus,—
Joy! joy! I triumph now; no more I know
Myself as simply me. I burn with love.
The centre is within me, and its wonder
Lies as a circle everywhere about me. [a]
[Footnote a: Hughes, Dict. of Islam, p. 618 b.]
And of another celebrated Ṣufi Sheykh (Ibnu'l Far'id) his son writes as follows: 'When moved to ecstasy by listening [to devotional recitations and chants] his face would increase in beauty and radiance, while the perspiration dripped from all his body until it ran under his feet into the ground.' [Footnote: Browne, Literary History of Persia, ii. 503.]
EFFECT OF ṢUFISM
Ṣufism, however, which in the outset was a spiritual pantheism, combined with quietism, developed in a way that was by no means so satisfactory. The saintly mystic poet Abu Sa'id had defined it thus: 'To lay aside what thou hast in thy head (desires and ambitions), and to give away what thou hast in thy hand, and not to flinch from whatever befalls thee.' [Footnote: Ibid. ii. 208.] This is, of course, not intended as a complete description, but shows that the spirit of the earlier Ṣufism was profoundly ethical. Count Gobineau, however, assures us that the Ṣufism which he knew was both enervating and immoral. Certainly the later Ṣufi poets were inclined to overpress symbolism, and the luscious sweetness of the poetry may have been unwholesome for some—both for poets and for readers. Still I question whether, for properly trained readers, this evil result should follow. The doctrine of the impermanence of all that is not God and that love between two human hearts is but a type of the love between God and His human creatures, and that the supreme happiness is that of identification with God, has never been more alluringly expressed than by the Ṣufi poets.
The Ṣufis, then, are true forerunners of the Bāb and his successors. There are also two men, Muslims but no Ṣufis, who have a claim to the same title. But I must first of all do honour to an Indian Ṣufi.
INAYAT KHAN
The message of this noble company has been lately brought to the West. [Footnote: Message Soufi de la Liberté Spirituelle (Paris, 1913).] The bearer, who is in the fulness of youthful strength, is Inayat Khan, a member of the Ṣufi Order, a practised speaker, and also devoted to the traditional sacred music of India. His own teacher on his death-bed gave him this affecting charge: 'Goest thou abroad into the world, harmonize the East and the West with thy music; spread the knowledge of Ṣufism, for thou art gifted by Allah, the Most Merciful and Compassionate.' So, then, Vivekananda, Abdu'l Baha, and Inayat Khan, not to mention here several Buddhist monks, are all missionaries of Eastern religious culture to Western, and two of these specially represent Persia. We cannot do otherwise than thank God for the concordant voice of Bahaite and Ṣufite. Both announce the Evangel of the essential oneness of humanity which will one day—and sooner than non-religious politicians expect—be translated into fact, and, as the first step towards this 'desire of all nations,' they embrace every opportunity of teaching the essential unity of religions: