But the truth is not presented in its purity even in the other national religions. There is a rational faith above them all for which the Brethren moreover tried to find a metaphysical derivation. Between God and his first creature, the Creative Spirit, there is interposed by way of hypostasis the Divine World-Law (nâmûs). That World-Law extends over everything, and is the wise arrangement of a merciful Creator, who intends evil to no one. Belief in a God of Anger, in the punishment of Hell and the like, the Brethren declare to be irrational. Such a faith does harm to the soul. The ignorant sinful soul finds its hell even in this life and in its own body. On the other hand, Resurrection is the separation of the soul from its body, and the great Resurrection at the last day is the separation of the Universal soul from the world, and its return to God. This turning to God indeed is the aim in all religions. 10. The ethical system of the Brethren has an ascetic, spiritualistic character, although here too their eclecticism is shewn. According to it man is acting rightly, when he follows his proper nature; ‘praiseworthy is the free act of the soul; admirable are the actions which have proceeded from rational consideration; and lastly, obedience to the Divine World-Law is worthy of the reward of being raised to the celestial world of spheres. But this requires longing for what is above; and therefore the highest virtue is Love, which strives after union with God, the first loved one, and which is evinced even in this life in the form of religious patience and forbearance with all created beings. Such love gains in this life serenity of soul, freedom of heart and peace with the whole world, and in the life to come ascension to Eternal Light.’ After all this we need not wonder that the body was depreciated a good deal. ‘Our true essence is the soul, and the highest aim of our existence should be to live, with Socrates, devoted to the Intellect, and with Christ, to the Law of Love. Nevertheless the body must be properly treated and looked after in order that the soul may have time to attain its full development.’ In this view the Brethren set up an ideal type of human culture, whereof the features were borrowed from the characteristics of various nations. ‘The ideal, and morally perfect man, should be of East-Persian derivation, Arabic in faith, of Irak, i.e. Babylonian, education, a Hebrew in astuteness, a disciple of Christ in conduct, as pious as a Syrian Monk, a Greek in the individual sciences, an Indian in the interpretation of all mysteries, but lastly and especially, a Sufi in his whole spiritual life.’