From this a heterodox Pantheism was developed, which made the world an empty show, and deified the human Ego. Thus the Unity of God becomes Universal Unity; his universal activity Universal Existence. Besides God, there exist at the most only the attributes and conditions of the Sufi souls that are tending towards him. A psychology of feeling is developed by the Sufi teachers. In their view, while our conceptions come to the soul from without, and our exertions amount to the externalizing of what is within, the true essence of our soul consists in certain states or feelings of inclination and disinclination. The most essential of all these is Love. It is neither fear nor hope, but Love that lifts us up to God. Blessedness is not a matter of ‘knowing’ or of ‘willing’: it is Union with the loved one. These Mystics did away with the world (as ultimately they did with the human soul) in a far more thorough-going fashion than the Dialecticians had done. By the latter the world was sacrificed to the arbitrary character of God in Creation; by the former to the illuminating, loving nature of the Divine Being. The confusing multiplicity of things, as that appears to sense and conception, is removed in a yearning after the One and Beloved being. Everything, both in Being and Thinking, is brought to one central point. Contrast with this the genuine Greek spirit. In it a wish was cherished for a still greater number of senses, to enable men to get a somewhat better acquaintance with this fair world. But these Mystics blame the senses for being too many, because their number brings disorder into their felicity. Human nature, however, always asserts herself. Those men who renounce the world and the senses, frequently run riot in the most sensual fantasies, till far advanced in life. We need not wonder after all, that many troubled themselves very little indeed about religious doctrine, or that the ascetic morality of the Sufis often went to the other extreme. The task of following out in detail the development of Sufism, however, belongs to the history of Religion rather than to the history of Philosophy. Besides, we find the philosophical elements which it took up, in the Muslim philosophers whom we shall meet with farther on. 4. Literature and History. 1. Arabic Poetry and Annalistic were developed independently of the learning of the schools. But as time went on, Literature and Historical Composition could not remain untouched by foreign influences. A few notices, confirmatory of this statement, must suffice us here.