It has not been recorded how first he began to yield to the impulses that eventually led him to assume the role of reformer, but it is certain that at the age of forty he was the leader of a secret society, which had for its object the political and religious unity of the Arab people. He knew that far-reaching changes were necessary in every department of national policy before his ideal could be realised. Unity was the secret of power and prosperity. This he had learned through contact with other nations. His dealing with Jews and Christians had given rise to a deep appreciation of the value of a monotheistic faith in the consolidation of a people, and he was convinced that political unity would be achieved only where there was religious unity. With masterly insight he laid his plans accordingly, and because of the extreme conservatism was obliged to formulate them in strict secrecy. Unfortunately, owing to his untrustworthy sources of information, his policy was founded upon false bases. His distorted conception of truth led him to establish a system of false philosophy and theology so framed as to allow of no alteration or adaptation. In his elaboration of the system, he depended much upon his own meditative habits, and no doubt thought it all out in the loneliness of the mountains, to which he frequently retired for the observance of certain ascetic customs of the Pagans. Thus his scheme of reform crystallised into definite shape, and his call to the prophetic office became a fixed idea.