The _second_ degree is the _purity of the Spirit_ from satanic qualities, violence, and brutality, because as long as the spirit is the slave of satanic qualities, it is subject to concupiscence, and this is the quality of fire. In this state Iblis evinces his strength, and when the spirit is liberated from this, it is distressed with the quality of fierceness, which may be said to be _flashing_ and this is conformable to the property of wind. Then it becomes insatiable (lit. eager after anything to excess), and this is similar to water. After this it obtains quietness, and this quality resembles earth (_i. e._ apathy or cessation from all action). In the degree of repose, the light is as it were, blue, and the utmost reach of one’s progress is the earthly dominion. The _third_ degree is the _manifestation of the heart_, by laudable qualities, which is similar to red light, and the utmost reach of its progress is the middle of the upper dominion; and in this station the heart praises God, and sees the light of worship and spiritual qualities. The _fourth_ degree is the _applying of the constitution to nothing else but to God_, and this is similar to yellow light, and the utmost reach of its progress is the midst of the heavenly _Malkat_ “dominion.” The _fifth_ degree of the soul is that which resembles white light, and the utmost aim of its progress is the extreme heavenly dominion. The _sixth_ degree is the _hidden_, which is like a black light, and the utmost reach of its progress is “the world of power.” The _seventh_ degree is “the evanescence of evanescence,” which is “annihilation” and “eternal life,” and is colorless. It _is absorption_ in God, non-existence and effacement of the imaginary in the true being, like the loss of a drop of water in the ocean. It is _eternal_ life as the union of the drop with the sea. “Annihilation” is not to be taken in the common acceptation, but in a higher sense, “annihilation in God.” SUFI SYMBOLICAL LANGUAGE. The Sufis inculcate the doctrine, “Adore the Deity in his creatures.” It is said in a verse of the Quran—“It is not given to man that the Deity should speak to him: if it does so it is by inspirations, or through a veil.” _Thus all the efforts of man should tend to raise the veil of divine love and to the annihilation of the individuality_ which separates him from the Divine essence; and this expression “raise up the veil,” has remained in the language of the East as expressive of great intimacy. One of the most violent and able of the enemies of the Sufis, says that they deem everything in the world a type of the beauty and power of the Deity and adds that it appears from both their actions and writings, that it is in the red cheeks of beautiful damsels that they contemplate its beauty; and in the “impious” daring of Nimrod and of Pharaoh, that they see and admire the omnipotence of its power.[47]