ituals of Hinduism. In response to Sufi rituals, John Alden Williams states that the observer may encounter things which seem to belong in a case book of abnormal psychology; or witness what looks remarkably like demonic possession.48 Elliot Miller says, the natural (and, from the Christian perspective, God-given) mental barriers to psychic intrusion are broken down, and a link is established to the spirit world.49 The evidence of Sufi borrowings from other religions such as Hinduism and Zoroastrianism is certain. The similarities in teachings and ritual are overwhelming. It is no surprise then that the goals of Sufism reflect the pantheism and monism of Hinduism and other Eastern religions. Idries Shah, a famed twentieth-century Sufi thinker, states that Sufi practice in the mystic quest culminates when by divine illumination man sees the world to be illusion.50 Numerous other Sufi saints also clearly reflect monistic and pantheistic beliefs in their sayings: Mansur al-Hallaj (d.922): I saw my Lord with the eye of the heart. I said: Who art Thou? He answered: Thou.Abu Maydan (d. 1197): Everything outside of God is unreal, everything taken individually or collectively, when you truly know it... Whatever does not have root in his Being, can in no wise be real.Muhammad al-Harraq (d. 1845): Seekest thou Laila [Divine Reality], when she is manifest within thee? Thou deemest her to be other, but she is not other than thou.51Jalal al-Din Rumi (d.1273): Though the many ways [diverse religions] are various, the goal is one. Do you not see there are many roads to the Kaaba?52In some Sufi orders the goal of the mystical quest is personified as a woman, usually named Laila which means night... this is the holiest and most secret inwardness of Allah... in this symbolism Laila and haqiqa (Divine Reality) are one.53 This, and the above statements appear to be distinctly contrary to Muslim orthodoxy in their blatant echoes of Eastern mystic religions....
