the source of effulgence, like the light of a lamp according to one view transformed from the sunlight. We look on the saints as signifying the meaning of another, that is, as a place of reflection and manifestation, like a mirror spreads the sunlight.(32)

It is because of this that spiritual journeying begins from humility, passes through selfabasement, and reaches the station of annihilation in God. It begins to journey through infinite stations. Such journeying is extinguished by the arrogant pride of the ego and evilcommanding soul. However, not true Christianity, but the corrupted Christianity which has been shaken by philosophy, strengthens the ego. If a person of high rank and station with a powerful ego is a Christian, he becomes more determined in his religion, whereas a Muslim in a similar position becomes lax in religion.

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The intense and varying pleasure in activity as it passes from the potential to the actual is the leaven of change in the universe and the nucleus of the law through which all things are perfected. Stepping out of prison into a garden, and passing from a seed to a shoot is the same pleasure. If activity incorporates change, the pleasure increases immeasurably. It is this that causes the hardship in duties to be borne. However attractive for intelligent creatures is absolute perfection, for unintelligent creatures activity is attractive to the same degree and encourages effort. It is for this reason that ease is hardship and hardship, ease.

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(32) The Naqshbandis’ method is based on this mystery.