Thus passing through the infinite varieties of space we reach the Divine space which is absolutely free from all dimensions and constitutes the meeting point of all infinities.
The ultimate aim of the ego is not to see something, but to be something.
The standpoint of the man who relies on religious experience for capturing Reality must always remain individual and incommunicable.
Sexual self-restraint is only a preliminary stage in the ego's evolution.
But we must not forget that the words proximity, contact, and mutual separation which apply to material bodies do not apply to God.
But inner experience is only one source of human knowledge.
Another way of judging the value of a prophet's religious experience, therefore, would be to examine the type of manhood that he has created, and the cultural world that has sprung out of the spirit of his message.
The thought of a limit to perceptual space and time staggers the mind.
The truth is that the religious and the scientific processes, though involving different methods, are identical in their final aim. Both aim at reaching the most real.
It is true that we are made of dust. And the world is also made of dust. But the dust has motes rising.
A wrong concept misleads the understanding a wrong deed degrades the whole man, and may eventually demolish the structure of the human ego.
Yet higher religion, which is only a search for a larger life, is essentially experience and recognized the necessity of experience as its foundation long before science learnt to do so.
But the universe, as a collection of finite things, presents itself as a kind of island situated in a pure vacuity to which time, regarded as a series of mutually exclusive moments, is nothing and does nothing.
Looking at the matter from this point of view, then, the Prophet of Islam seems to stand between the ancient and the modern world.
The possibility of a scientific treatment of history means a wider experience, a greater maturity of practical reason, and finally a fuller realization of certain basic ideas regarding the nature of life and time.
Man is primarily governed by passion and instinct.
The ultimate purpose of religious life is to make this evolution move in a direction far more important to the destiny of the ego than the moral health of the social fabric which forms his present environment.
Conduct, which involves a decision of the ultimate fate of the agent cannot be based on illusions.
In the first period religious life appears as a form of discipline which the individual or a whole people must accept as an unconditional command without any rational understanding of the ultimate meaning and purpose of that command.
That is why, according to this newer psychology, Christianity has already fulfilled its biological mission, and it is impossible for the modern man to understand its original significance.
It may, however, be said that the level of experience to which concepts are inapplicable cannot yield any knowledge of a universal character, for concepts alone are capable of being socialized.
The soul is neither inside nor outside the body neither proximate to nor separate from it.
Divine life is in touch with the whole universe on the analogy of the soul's contact with the body.
Inductive reason, which alone makes man master of his environment, is an achievement and when once born it must be reinforced by inhibiting the growth of other modes of knowledge.
But the perception of life as an organic unity is a slow achievement, and depends for its growth on a people's entry into the main current of world-events.