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89and the first creation is Love. The realisation of this Beauty is brought about by universal love, which the innate Zoroastrian instinct of the Persian Sufi loved to define as "the Sacred Fire which burns up everything other than God." Says Rumi: "0 thou pleasant madness, Love! Thou Physician of all our ills! Thou healer of pride, Thou Plato and Galen of our souls!(1)" As a direct consequence of such a view of the Universe, we have the idea of impersonal absorption which first appears in Bayazid of Bistam, and which constitutes the characteristic feature of the later development of this school. The growth of this idea may have been influenced by Hindu pilgrims travelling through Persia to the Buddhistic temple still existing at Baku.(2) The school became wildly pantheistic in Husain Mansur who, in the true spirit of the Indian Vedantist, cried out, "I am God" - Aham Brahma asmi. 1. Mathnavi, Jalal al Din Rumi, with Bahral `Ulum's Commentary. Lucknow (India), 1877, p. 9. 2 .As regards the progress of Buddhism, Geiger says :- "We know that in the period after Alexander, Buddhism was powerful in Eastern Iran, and that it counted its confessors as far as Tabaristan. It is especially certain that many Buddhistic priests were found in Bactria. This state of things, which began perhaps in the Ist Century before Christ, lasted till the 7th Century A. D., when the appearance of Islamism alone cut short the development of Buddhism in Kabul and Bactria, and it is in that period that we will have to place the rise of the Zarathushtra legend in the form in which it is presented to us by Daqiq, Civilisation of Eastern Iranians, Vol. 11, p. 170.
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