Kabîr belongs to that small group of supreme mystics--amongst
whom St. Augustine, Ruysbroeck, and the Sûfî poet Jalâlu'ddîn
Rûmî are perhaps the chief--who have achieved that which we might
call the synthetic vision of God. These have resolved the
perpetual opposition between the personal and impersonal, the
transcendent and immanent, static and dynamic aspects of the
Divine Nature; between the Absolute of philosophy and the "sure
true Friend" of devotional religion. 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 mind." But all
these are at best partial aspects of His nature, mutually
corrective: as the Persons in the Christian doctrine of the
Trinity--to which this theological diagram bears a striking
resemblance--represent different and compensating experiences of
the Divine Unity within which they are resumed. As Ruysbroeck