It must have become clear to our readers, that the sweet and peaceful sentiments of the couplet of Katebi, placed as motto over our first part, are the expressions of at least one side of the inner life of Sufism. But, if we listen more closely, we shall hear the plaintive note of the nightingale more distinct and perceive more readily the gloom of the cypress; both of them, like the soul of man, bewail in melancholy our disunion from Deity. That, too, is another side of Sufism, which now has been illustrated, and we have given enough quotations to show, that the highest aim of the Sufi is to attain self-annihilation by losing his humanity in Deity. So far the direct teachings as they lie on the surface of our quotations. The grand undercurrents are the relations of The Universal Self and The Individual Self. The expression “Self” has not been used, but “God” and “Soul” because of the peculiarity of the exoteric forms of current Mohammedan Theology, which the Sufi-Doctors find themselves bound to observe. We have yet to quote the Sufi poets Hafiz, Jami, Nizami, Attar and others, but as their teachings are veiled under symbols, they naturally find their place in this our second part, and shall be treated fully toward the end. We will begin with the more ecstatic features of practical Sufism, with the Dervishes, the Moslem saints, and thus develop the _subjective_ forms of Sufism. We shall come to appreciate the use of a ritualistic service and ascetic practices, when we see these framed in close harmony with the laws of Nature and conductive to Union with Self. Where we use the phrase The Personal, our readers will understand it as the _subjective_ equivalent for the objective “Self.”— An historic study of the rise of Sufism out of original asceticism, will afford us an excellent view of the evolution of Sufism itself as well as of all other forms of Mysticism. Hence we must devote some space to it. It must undoubtedly be maintained that asceticism and monastic life are entirely inconsistent with Mohammedanism, and in fact Mohammed himself was far from anything like it, and constantly preached against it, advocating an active life and an aggressive religion.