The state of the hakyat fully attained, man has to take but one step more and he is perfect even as God is perfect. This is the state called the Maarifat. For whoever has passed through the preceding degrees of perfection will at last be favored with intuitions in which, being in ecstasy, his spirit will mingle with the infinite spirit, and humanity will become divinity. To this condition of ecstasy the Sufis give the name of _h'al_. In it meditation having been carried so far as to result in apathy and a total loss of self-consciousness, the flesh having been to such a degree mortified and annihilated as to admit of a temporary separation of the spirit from the body, and the personal self being so completely relieved of the limitations of time and space that it returns to its normal condition of universality, then the soul of the Sufi and the soul of Allah are one. Both are infinite, all-knowing, impersonal, and the only reality. Whoever has thus beheld the unveiled face of God is ever after superior to the law of externals, and is guided entirely by the inner light of reason. He fears no punishment and is influenced by no hope of reward, save the sting and approval of his own conscience. When he gives alms it is not because the scharyat prescribes, but his own heart prompts it; if he practises washings it is also not because he is required so to do by the Koran, but from himself regarding cleanliness as next to godliness. Henceforth his soul is vexed by no doubts respecting spiritual truth; he is exposed to no errors of faith; he is elevated to a state of beatitude which is even independent of the performance of good works; and being made a partaker of the unity of the divine nature he knows no further distinction of sects, but regards the true believers of all creeds as brethren. "Whoso," say the Habistan, "does not acknowledge that it is indifferent whether he is a Mussulman or a Christian, has not raised himself to the truth, and knows not the essence of being." Such in brief was the system of religious doctrine which Schamyl learned sitting at the feet of Dschelal Eddin. But that it was fully adopted by him in the heyday of youth and in possession of an intellect as penetrating as his feeling was ardent, is not to be believed. More or less of its influence, however, may be seen in the habits of temperance and frugality uniformly maintained by him, in his perfect self-control, in his love for contemplation amid the solitude of nature, as well as by his subsequently making it, at least theoretically, the rule of his life and the basis of his system of policy. XVII. HIS MARRIAGE.