Superficially Muslim mysticism seems to be organised like a sect. Reference is often made to the various “grades” of Sufis. But these are not official grades like those of the Isma`ilians and similar bodies, but denote successive stages on the path of personal holiness: it is no more than a fanciful terminology, perhaps borrowed from some of the sects because it seems that Sufism flourished earliest and most freely in some of the extremer Shi`ite groups. It was, and is, most usual for the beginner in the path of holiness to put himself under the direction of some experienced spiritual guide, who acts as his teacher, and is known as _sheikh_, _murshid_, or _pir_. In many cases this pupilage involves absolute and blind obedience to the teacher, because the renunciation of personal wishes and inclinations and all that can be described as self-will is one of the forms of abnegation required of those who seek to be weaned from earthly interests. From the grouping of devotees around some prominent teacher has arisen the foundation of darwish confraternities, sometimes as sodalities of laymen, who pursue their secular occupations and meet from time to time for religious exercises and instruction, and sometimes as permanent communities living in strict obedience under a sheikh. Traces of such monastic institutions appear in Damascus about 150 A.H., and in Khurasan some fifty years later. None of the existing orders of Islam, however, seem to be of so early a date. We hear of a sheikh Alwan (circ. 149), whose shrine is at Jedda, and who is the reputed founder of the Alwaniya community, a body now existing only as a subdivision of the Rifa`ite order. There are also orders known as the _Adhamiya_, _Bastamiya_, and _Saqatiya_, which trace their origin to Ibrahim b. Adham (cf. above), to Bayazid Bastami, and to Sari as-Saqati respectively, but whose real origin is uncertain.