But the Pilgrim is dissatisfied with the idea that evil originates in the individual actions of free agents, ourselves and others. This doctrine fails to account for its characteristics,—essentiality and universality. That creatures endowed with the mere possibility of liberty should not always choose the Good appears natural. But that of the milliards of human beings who have inhabited the Earth, not one should have been found invariably to choose Good, proves how insufficient is the solution. Hence no one believes in the existence of the complete man under the present state of things. The Hâjî rejects all popular and mythical explanation by the Fall of “Adam,” the innate depravity of human nature, and the absolute perfection of certain Incarnations, which argues their divinity. He can only wail over the prevalence of evil, assume its foundation to be error, and purpose to abate it by unrooting that Ignorance which bears and feeds it. His “eschatology,” like that of the Soofis generally, is vague and shadowy. He may lean towards the doctrine of Marc Aurelius, “The unripe grape, the ripe and the dried: all things are changes not into nothing, but into that which is not at present.” This is one of the _monstruosa opinionum portenta_ mentioned by the XIXth General Council, alias the First Council of the Vatican. But he only accepts it with a limitation. He cleaves to the ethical, not to the intellectual, worship of “Nature,” which moderns define to be an “unscientific and imaginary synonym for the sum total of observed phenomena.” Consequently he holds to the “dark and degrading doctrines of the Materialist,” the “Hylotheist”; in opposition to the spiritualist, a distinction far more marked in the West than in the East. Europe draws a hard, dry line between Spirit and Matter: Asia does not. Among us the Idealist objects to the Materialists that the latter cannot agree upon fundamental points; that they cannot define what is an atom; that they cannot account for the transformation of physical action and molecular motion into consciousness; and _vice versâ_, that they cannot say what matter is; and, lastly, that Berkeley and his school have proved the existence of spirit while denying that of matter.