In ‘meditation’ (murāqabat) we recognise a form of self-concentration similar to the Buddhistic dhyāna and samādhi. This is what the Prophet meant when he said, “Worship God as though thou sawest Him, for if thou seest Him not, yet He sees thee.” Any one who feels sure that God is always watching over him will devote himself to meditating on God, and no evil thoughts or diabolic suggestions will find their way into his heart. Nūrī used to meditate so intently that not a hair on his body stirred. He declared that he had learned this habit from a cat which was observing a mouse-hole, and that she was far more quiet than he. Abū Saʿīd ibn Abi ’l-Khayr kept his eyes fixed on his navel. It is said that the Devil is smitten with epilepsy when he approaches a man thus occupied, just as happens to other men when the Devil takes possession of them.

This chapter will have served its purpose if it has brought before my readers a clear view of the main lines on which the preparatory training of the Sūfī is conducted. We must now imagine him to have been invested by his Sheykh with the patched frock (muraqqaʿat or khirqat), which is an outward sign that he has successfully emerged from the discipline of the ‘Path,’ and is now advancing with uncertain steps towards the Light, as when toil-worn travellers, having gained the summit of a deep gorge, suddenly catch glimpses of the sun and cover their eyes.