discerned a plane of reality upon which "we can speak no more of
Father, Son, and Holy Spirit, but only of One Being, the very
substance of the Divine Persons"; so Kabîr says that "beyond both
the limited and the limitless is He, the Pure Being." [Footnote:
No. VII.]

Brahma, then, is the Ineffable Fact compared with which "the
distinction of the Conditioned from the Unconditioned is but a
word": at once the utterly transcendent One of Absolutist
philosophy, and the personal Lover of the individual soul--
"common to all and special to each," as one Christian mystic has
it. The need felt by Kabîr for both these ways of describing
Reality is a proof of the richness and balance of his spiritual
experience; which neither cosmic nor anthropomorphic symbols,
taken alone, could express. More absolute than the Absolute,
more personal than the human mind, Brahma therefore exceeds
whilst He includes all the concepts of philosophy, all the
passionate intuitions of the heart. He is the Great Affirmation,
the font of energy, the source of life and love, the unique
satisfaction of desire. His creative word is the Om or
"Everlasting Yea." The negative philosophy which strips from the
Divine Nature all Its attributes and defining Him only by that
which He is not--reduces Him to an "Emptiness," is abhorrent to
this most vital of poets.--Brahma, he says, "may never be found
in abstractions." He is the One Love who Pervades the world.,
discerned in His fullness only by the eyes of love; and those who
know Him thus share, though they may never tell, the joyous and
ineffable secret of the universe. [Footnote: Nos. VII, XXVI,
LXXVI, XC.]