perfect Whole. This proceeding entails for them--and both Kabīr and Ruysbroeck expressly acknowledge it--a universe of three orders: Becoming, Being, and that which is “More than Being,” i.e. God.[1] God is here felt to be not the final abstraction, but the one actuality. He inspires, supports, indeed inhabits, both the durational, conditioned, finite world of Becoming and the unconditioned, non-successional, infinite world of Being; yet utterly transcends them both. He is the omnipresent Reality, the “All-pervading” within Whom “the worlds are being told like beads.” In His personal aspect He is the “beloved Fakīr,” teaching and companioning each soul. Considered as Immanent Spirit, He is “ the Mind within the mind.” But all these are at best partial aspects of His nature
- ↑ Nos. VII and XLIX.
