(3). The knowledge of the Unseen. This comes, as we have indicated above, by looking into the depths of our own soul. (4). The Realisation--This results, according to the higher Ṣūfīism from the constant practice of Justice and Charity--"Verily God bids you do justice and good, and give to kindred (their due), and He forbids you to sin, and do wrong, and oppress".[110:1] [109:1] Sura 17; v. 87. [109:2] Sura 88; v. 20. [110:1] Sura 16; v. 92. It must, however, be remembered that some later Ṣūfī fraternities (e.g. Naqs̱ẖbandī) devised, or rather borrowed[110:2] from the Indian Vedantist, other means of bringing about this Realisation. They taught, imitating the Hindu doctrine of Kundalīnī, that there are six great centres of light of various colours in the body of man. It is the object of the Ṣūfī to make them move, or to use the technical word, "current" by certain methods of meditation, and eventually to realise, amidst the apparent diversity of colours, the fundamental colourless light which makes everything visible, and is itself invisible. The continual movement of these centres of light through the body, and the final realisation of their identity, which results from putting the atoms of the body into definite courses of motion by slow repetition of the various names of God and other mysterious expressions, illuminates the whole body of the Ṣūfī; and the perception of the same illumination in the external world completely extinguishes the sense of "otherness." The fact that these methods were known to the Persian Ṣūfīs misled Von Kremer who ascribed the whole phenomenon of Ṣūfīism to the influence of Vedantic ideas. Such methods of contemplation are quite unislamic in character, and the higher Ṣūfīs do not attach any importance to them. [110:2] Weber makes the following statement on the authority of Lassen:--"Al-Birūnī translated Patañjalī's work into Arabic at the beginning of the 11th century, and also, it would appear, the Sānkhya sūtra, though the information we have as to the contents of these works does not harmonise with the Sanskrit originals." History of Indian Literature, p. 239. § II. Aspects of Ṣūfī-Metaphysics. Let us now return to the various schools or rather the various aspects of Ṣūfī Metaphysics. A careful investigation of Ṣūfī literature shows that Ṣūfīism has looked at the Ultimate Reality from three standpoints which, in fact, do not exclude but complement each other. Some Ṣūfīs conceive the essential nature of reality as self-conscious will, others beauty; others again hold that Reality is essentially Thought, Light or Knowledge. There are, therefore, three aspects of Ṣūfī thought:-- A. _Reality as Self-conscious Will._