There are two kinds of intoxication: (1) with the wine of affection (_mawaddat_) and (2) with the cup of love (_maḥabbat_). The former is “caused” (_ma`lúl_), since it arises from regarding the benefit (_ni`mat_); but the latter has no cause, since it arises from regarding the benefactor (_mun`im_). He who regards the benefit sees through himself and therefore sees himself, but he who regards the benefactor sees through Him and therefore does not see himself, so that, although he is intoxicated, his intoxication is sobriety. Sobriety also is of two kinds: sobriety in heedlessness (_ghaflat_) and sobriety in love (_maḥabbat_). The former is the greatest of veils, but the latter is the clearest of revelations. The sobriety that is connected with heedlessness is really intoxication, while that which is linked with love, although it be intoxication, is really sobriety. When the principle (_aṣl_) is firmly established, sobriety and intoxication resemble one another, but when the principle is wanting, both are baseless. In short, where true mystics tread, sobriety and intoxication are the effect of difference (_ikhtiláf_), and when the Sultan of Truth displays his beauty, both sobriety and intoxication appear to be intruders (_ṭufaylí_), because the boundaries of both are joined, and the end of the one is the beginning of the other, and beginning and end are terms that imply separation, which has only a relative existence. In union all separations are negated, as the poet says— “_When the morning-star of wine rises, The drunken and the sober are as one._” At Sarakhs there were two spiritual directors, namely, Luqmán and Abu ´l-Faḍl Ḥasan. One day Luqmán came to Abu ´l-Faḍl and found him with a piece (of manuscript) in his hand. He said: “O Abu ´l-Faḍl, what are you seeking in this paper?” Abu ´l-Faḍl replied: “The same thing as you are seeking without a paper.” Luqmán said: “Then why this difference?” Abu ´l-Faḍl answered: “You see a difference when you ask me what I am seeking. Become sober from intoxication and get rid of sobriety, in order that the difference may be removed from you and that you may know what you and I are in search of.” The Ṭayfúrís and Junaydís are at variance to the extent which has been indicated. As regards ethics, the doctrine of Báyazíd consists in shunning companionship and choosing retirement from the world, and he enjoined all his disciples to do the same. This is a praiseworthy and laudable Path. 4. THE JUNAYDÍS.