there have been certain great teachers whose writings have come into use as manuals, and so have impressed their views upon Sufism generally. Yet the fact remains that Sufi teaching is essentially eclectic, and can be formulated only in broad principles and tendencies. Of these the following seem to be of most general application:—
(i.) God alone exists; God is the only reality, all else is illusive. This is the Sufi rendering of the doctrine of the unity of God. Strictly speaking "God" here signifies the Agent Intellect, that is to say, the revelation of God who in Himself is unknowable, but the Sufi does not make this philosophical distinction clear, or else deliberately regards the revelation of God as God. But in man there is a rational soul, which is to God as a mirrored image is to the object which it reflects, and is capable of approaching the Divine reality. As other than God is merely illusive it is obvious that a knowledge of God the Reality cannot be attained by the medium of created things, and thus the Sufis were led, like the neo-Platonists, to attach greater value to immediate intuition by the rational soul than to the use of arguments, and so to place direct revelation above what is ordinarily described as reason. This is a line of development common to all forms of mysticism, and results in a preference for ecstasy or similar spiritual experience above the record of past revelation as given in the Qur'an. The doctrine of ecstasy (hal or maqama) was first formulated by Dhu
