The Pauline doctrine of the Spirit, Bousset believes, was derived from the pagan mystical religion of the Hellenistic age. Quite aside from the matter of terminology--though the contentions of Reitzenstein are thought by Bousset to be essentially correct--the fundamental pessimistic dualism of Paul was based, according to Bousset, upon that widespread type of thought and life which appears in the mystery religions and in the Hermetic writings. According to this pessimistic way of thinking, salvation could never be attained by human nature, even with divine aid, but only by an entirely new beginning, produced by the substitution of the divine nature for the old man. By the apostle Paul, Bousset continues, this supernaturalism, this conception of the dominance of divine power in the new life, was extended far beyond the limits of the cult or of visionary experiences; the Spirit was made to be the ruling principle of the Christian's life; not only prophecy, tongues, healing, and the like, were now regarded as the fruit of the Spirit, but also love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control. But this Pauline extension of the Spirit's activity, Bousset insists, did not involve the slightest weakening of the supernaturalism which was characteristic of the original conception; the Spirit that produced love, joy, peace, had just as little to do with the human spirit as the Spirit that caused men to speak with tongues. And the supernaturalism which here appears in glorified form was derived, Bousset concludes, from the mystical pagan religion of the Hellenistic age.