Here says Mr. Lewes, “If I attain to a knowledge of the Infinite, it is not by my reason which is finite, but by some higher faculty which identifies itself with its object. Hence the identity of subject and object, of the thought and the thing thought of ज्ञाताज्ञानयोरैक्यं is the only possible ground of knowledge. Knowledge and Being are identical, and to know more is to be more”. But says Plotinus; “If knowledge is the same as the thing known, the finite as finite, can never know the Infinite, because he cannot be Infinite”. Hist. Phil. I. p. 391. [Sidenote: By meditation of Divine attributes.] Therefore the yogi takes himself as his preliminary step, to the meditations of some particular attribute or perfection of the deity, to which he is assimilated in thought, which is called his state of lower perfection; until he is prepared by his highest degree of ecstacy to lose the sense of his own personality, and become absorbed in the Infinite Intelligence called his ultimate consummation or _Samádhi_, which makes him one with the Infinite, and unites the knower and the known together; ज्ञाताज्ञेययोरैक्यं । [Sidenote: The Sufi Perfection.] The perfection of the _yogi_ bears a striking resemblance with _maarfat_ of the Sufis of Persia, and it is described at length by Al-Gazzali, a famous sophist, of which we have an English translation given by G. K. Lewes in his History of Philosophy. (Vol. II. p. 55). “From the very first the Sufis have such astonishing revelations, that they are enabled, while waking, to see visions of angels and the souls of prophets; they hear their voices and receive their favours.” [Sidenote: Ultimate consummation] “Afterwards a transport exalts them beyond the mere perception of forms, to a degree which exceeds all expression, and concerning which one cannot speak without employing a language that would sound blasphemous. In fact some have gone so far as to imagine themselves amalgamated with God, others identified with Him, and others to be associated with Him.” These states are called स्वारुप्य, सायुज्य &c., in Hindu yoga as we shall presently see. XIV. THE DIFFERENT DEGREES OF PERFECTION. [Sidenote: The Eight perfections. अष्ट सिद्धिः । ] “The supernatural faculties” says Wilson, “are acquired in various degrees according to the greater or lesser perfection of the adept.” H. Rel. p. 131. These perfections are commonly enumerated as eight in number (अष्ट सिद्धिः ।), and are said to be acquired by the particular mode in which the devotee concentrates himself in the Divine spirit or contemplates it within himself. [Sidenote: 1. Microcosm or _Animá_.] The specific property of the minuteness of the soul or universal spirit, that it is minuter than the minutest (अण रणीयान्). By thinking himself as such, the yogi by a single expiration of air, makes his whole body assume a lank and lean appearance, and penetrates his soul into all bodies. [Sidenote: 2. Macrocosm or _Mahimá_.]