pre-supposed, as are suggested by neo-Platonism. Christian mysticism, in the true sense, does not begin in the West until the works of the Pseudo-Dionysius were translated into Latin in the 9th cent. A.D., and Muslim mysticism dates from the translation of the Theology of Aristotle. On the other hand, it must also be noted that mysticism exercises a strong modifying influence on theology generally. The tendency of mysticism is towards a latitudinarian type: it is consequently opposed, consciously or unconsciously, to definite dogmatic teaching and so to speculative theology and philosophy.
Superficially Muslim mysticism seems to be organised like a sect. Reference is often made to the various "grades" of Sufis. But these are not official grades like those of the Isma'ilians and similar bodies, but denote successive stages on the path of personal holiness: it is no more than a fanciful terminology, perhaps borrowed from some of the sects because it seems that Sufism flourished earliest and most freely in some of the extremer Shi'ite groups. It was, and is, most usual for the beginner in the path of holiness to put himself under the direction of some experienced spiritual guide, who acts as his teacher, and is known as sheikh, murshid, or pir. In many cases this pupilage involves absolute and blind obedience to the teacher, because the renunciation of personal wishes and inclinations and all that can be described as self-will is one of the forms of abnegation required of those who seek to
