His teaching on prayer as given in the _Ihya_ certainly rises very high above that of the ritualist who puts all his attention on the punctiliousness of outward observance. “Prayers are of three degrees, of which the first are those that are simply spoken with the lips. Prayers are of the second kind when with difficulty, and only by a most resolute effort, the soul is able to fix its thoughts on divine things without being disturbed by evil imaginations; they are of the third kind when one finds it difficult to turn away the mind from dwelling on divine things. But it is the very marrow of prayer when He who is invoked takes possession of the soul of the suppliant, and the soul of him who prays is absorbed into God, to whom he prays, and, his prayer ceasing, all consciousness of self has departed, and to such a degree that all thought whatsoever of the praying is felt as a veil between the soul and God. This state is called by the Sufis ‘absorption,’ for the reason that the man is so absorbed that he takes no thought of his body, or of anything that happens externally, or even of the movements of his own soul, but is first engaged in going towards his Lord, and finally is wholly in his Lord. If even the thought occurs that he is absorbed in the Absolute it is a blemish, for that absorption only is worthy of the name, though they will be called, as I well know, but foolish babbling by raw theologians, are yet by no means without significance. For consider: The condition of which I speak resembles that of a person who loves any other object, such as wealth, honour, or pleasure. We see such persons so carried away with their love, and others with their anger, that they do not hear one who speaks to them, nor see those passing before their eyes. Nay, so absorbed are they in their passion that they do not perceive their absorption; you necessarily turn it away from that which is the object of it.” Elsewhere Al-Ghazali says: “The commencement of this life is the going to God; then follows the finding Him, when the absorption takes place. This at first is momentary, as the lightning swiftly glancing upon the eye, but afterwards, confirmed by use, it introduces the soul into a higher world, where, the most pure essential essence meeting it, fills the soul with the images of the spiritual world, while the majesty of Deity discovers itself.”