are matters of indifference; still they serve as stepping-stones to realities. Some are more useful than others, among which is al-Islam, of which Sufism is the true philosophy.
THE WORLD, &c.
The world is life and intellect, as far as the mineral kingdom; but the manifestation of intellect in everybody is determined by the temperature of the human constitution. Sometimes beauty attains an excellence which is uttered with ecstacy, and becomes a modulation more powerful than that which strikes the ear; and this is the work of the prophet.
THE TARIGAH OR “JOURNEY OF LIFE” AND ITS STATES.
The main duty of this life is Meditation on the Unity of Deity (wahdaniyah), the Remembrance of God’s Name (Zikr), and Progression in the Tarigah (the Path, the Journey of Life).
Human life is a journey (safar) and the seekers after God are travellers (salik). Perfect knowledge (marifah) of Deity as diffused throughout creation is the purpose of the journey. Sufism is the guide, and the end of the journey, is Union with God.
The natural state of every human being is nasut. In this state the disciple can not yet observe the Law (shariat). This is the lowest form of spiritual existence.
The states in the Tarigah are the following:
The first state is called Shariat—the state of law or method. The student’s passions are in this degree checked by a rigid observance of ritual, &c., whereby he learns human nature and to respect order and finds out for himself the rudiments of a knowledge of God.
The second state is Tureequt or the way, or road. This state implies mental or spiritual worship, abstracted totally from the above. The student learns to see the propædeutic nature of ceremonies and devotes himself to realities. At this stage the ascetic exercises begin and he holds communion with Melkut or the angelic world.