IV
ISLÂM AND MODERN THOUGHT
One of the most powerful factors of religious life in its higher forms is the need of man to find in this world of changing things an imperishable essence, to separate the eternal from the temporal and then to attach himself to the former. Where the possibility of this operation is despaired of, there may arise a pessimism, which finds no path of liberation from the painful vicissitudes of life other than the annihilation of individuality. A firm belief in a sphere of life freed from the category of time, together with the conviction that the poetic images of that superior world current among mankind are images and nothing else, is likely to give rise to definitions of the Absolute by purely negative attributes and to mental efforts having for their object the absorption of individual existence in the indescribable infinite. Generally speaking, a high development of intellectual life, especially an intimate acquaintance with different religious systems, is not favourable to the continuance of elaborate conceptions of things eternal; it will rather increase the tendency to deprive the idea of the Transcendent of all colour and definiteness.
117
