heart, he arrives at the third stage of Zudh, "seclusion." Occupying himself henceforward with contemplation and the investigations of the metaphysical theories concerning the nature, attributes, and works of God, which are the characteristics of the Sufi system, he reaches the fourth stage of Mʾarifat, "knowledge." This assiduous contemplation of metaphysical theories soon produces a state of mental excitement, which is considered a sure prognostication of direct illumination from God. This fifth stage is called Wajd, "ecstasy." During the next stage he is supposed to receive a revelation of the true nature of the Godhead, and to have reached the sixth stage of Haqíqat, "truth." The next stage is that of Wasl, "union with God," which is the highest stage to which he can go whilst in the body; but when death overtakes him, it is looked upon as a total re-absorption into the Deity, forming the consummation of his journey and the eighth and last stage of Faná, "extinction." That stage in which the traveller is said to have attained to the love of God, is the pot from which the Sufiistic poets love to discuss the doctrines of their sect. The Sálik, or traveller, is the Lover (ʾA′shiq),
