PREFACE vii

of Sufism and those of other traditional doctrines. To
do this does not involve contradicting in any way the
point of view inherent in Sufism, for Sufism has always
recognised the principle according to which the Divine
Revelation, transmitted by the great mediators, takes on
different forms corresponding to the different aptitudes
of the human groupings called on to receive them.! It
is well understood that comparisons between different
traditions run the risk of being misunderstood ; and for
the most part Sufi masters have limited themselves to
general indications of the universality of the traditions.
In this they respected the faith of simple folk, for, if
religious faith is a virtuality of knowledge (otherwise it
would be merely opinion), its light is none the less en-
closed in an emotional realm attached to one particular
translation of transcendent Truth. As a result it tends
to deny everything that relates to another inspired mode
of expression. However, prudence in relation to the
faith of a human grouping or collectivity is called for
only so long as the sacred civilisation which protects
that collectivity represents a more or less impenetrable
“world.” Such a situation may change after an inevi-
table meeting of two different sacred civilisations such
as the meeting of Islam and Hinduism under the Mogul
emperors, and all the more does it change when the
contours of the great traditional civilisations are break-

1. This universal law of Revelation is expressed in the Quran, although
only by implication : *“ The Prophet believes what his Lord revealed unto him.
The faithful also believe in God and in His angels, His (revealed) books and
His messengers They say : *"We make no dis*inction between the messengers
of God,” ”’ (11, 284) and, again : ** We have established for every nation rites
which it practices.”” (xxii, 66)