“The fourth degree leads him even to God. He becomes united with the Deity and sees Him in all things.”[19] [19] J. P. Brown, _The Dervishes, or Oriental Spiritualism_ (1868), p. 298. An excellent concrete illustration of the process here described will be found in the well-known case of Tawakkul Beg, who passed through all these experiences under the control of Mollā-Shāh. His account is too long to quote in full; moreover, it has recently been translated by Professor D. B. Macdonald in his _Religious Life and Attitude in Islam_ (pp. 197 ff.). I copy from this version one paragraph describing the first of the four stages mentioned above. “Thereupon he made me sit before him, my senses being as though intoxicated, and ordered me to reproduce my own image within myself; and, after having bandaged my eyes, he asked me to concentrate all my mental faculties on my heart. I obeyed, and in an instant, by the divine favour and by the spiritual assistance of the Sheykh, my heart opened. I saw, then, that there was something like an overturned cup within me. This having been set upright, a sensation of unbounded happiness filled my being. I said to the master, ‘This cell where I am seated before you--I see a faithful reproduction of it within me, and it appears to me as though another Tawakkul Beg were seated before another Mollā-Shāh.’ He replied, ‘Very good! the first apparition which appears to thee is the image of the master.’ He then ordered me to uncover my eyes; and I saw him, with the physical organ of vision, seated before me. He then made me bind my eyes again, and I perceived him with my spiritual sight, seated similarly before me. Full of astonishment, I cried out, ‘O Master! whether I look with my physical organs or with my spiritual sight, always it is you that I see!’” Here is a case of autohypnotism, witnessed and recorded by the poet Jāmī: “Mawlānā Saʿduddīn of Kāshghar, after a little concentration of thought (_tawajjuh_), used to exhibit signs of unconsciousness. Any one ignorant of this circumstance would have fancied that he was falling asleep. When I first entered into companionship with him, I happened one day to be seated before him in the congregational mosque. According to his custom, he fell into a trance. I supposed that he was going to sleep, and I said to him, ‘If you desire to rest for a short time, you will not seem to me to be far off.’ He smiled and said, ‘Apparently you do not believe that this is something different from sleep.’” The following anecdote presents greater difficulties: