Man is the crown and final cause of the universe. Though last in the order of creation he is first in the process of divine thought, for the essential part of him is the primal Intelligence or universal Reason which emanates immediately from the Godhead. This corresponds to the Logos--the animating principle of all things--and is identified with the Prophet Mohammed. An interesting parallel might be drawn here between the Christian and Sūfī doctrines. The same expressions are applied to the founder of Islam which are used by St. John, St. Paul, and later mystical theologians concerning Christ. Thus, Mohammed is called the Light of God, he is said to have existed before the creation of the world, he is adored as the source of all life, actual and possible, he is the Perfect Man in whom all the divine attributes are manifested, and a Sūfī tradition ascribes to him the saying “He that hath seen me hath seen Allah.” In the Moslem scheme, however, the Logos doctrine occupies a subordinate place, as it obviously must when the whole duty of man is believed to consist in realising the unity of God. The most distinctive feature of Oriental as opposed to European mysticism is its profound consciousness of an omnipresent, all-pervading unity in which every vestige of individuality is swallowed up. Not to become _like_ God or _personally_ to participate in the divine nature is the Sūfī’s aim, but to escape from the bondage of his unreal selfhood and thereby to be reunited with the One infinite Being. According to Jāmī, Unification consists in making the heart single--that is, in purifying and divesting it of attachment to aught except God, both in respect of desire and will and also as regards knowledge and gnosis. The mystic’s desire and will should be severed from all things which are desired and willed; all objects of knowledge and understanding should be removed from his intellectual vision. His thoughts should be directed solely towards God, he should not be conscious of anything besides. So long as he is a captive in the snare of passion and lust, it is hard for him to maintain this relation to God, but when the subtle influence of that attraction becomes manifest in him, expelling preoccupation with objects of sense and cognition from his inward being, delight in that divine communion prevails over bodily pleasures and spiritual joys; the painful task of self-mortification is ended, and the sweetness of contemplation enravishes his soul. When the sincere aspirant perceives in himself the beginning of this attraction, which is delight in the recollection of God, let him fix his whole mind on fostering and strengthening it, let him keep himself aloof from whatsoever is incompatible with it, and deem that even though he were to devote an eternity to cultivating that communion, he would have done nothing and would not have discharged his duty as he ought.