They have done this, not by taking these apparently incompatible concepts one after the other; but by ascending to a height of spiritual intuition at which they are, as Ruysbroeck said, "melted and merged in the Unity," and perceived as the completing opposites of a perfect Whole. This proceeding entails for them--and both Kabîr and Ruysbroeck expressly acknowledge it--a universe of three orders: Becoming, Being, and that which is "More than Being," i.e., God. [Footnote: Nos. VII and XLIX.] God is here felt to be not the final abstraction, but the one actuality. He inspires, supports, indeed inhabits, both the durational, conditioned, finite world of Becoming and the unconditioned, non-successional, infinite world of Being; yet utterly transcends them both. He is the omnipresent Reality, the "All-pervading" within Whom "the worlds are being told like beads." In His personal aspect He is the "beloved Fakir," teaching and companioning each soul. Considered as Immanent Spirit, He is "the Mind within the m
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