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Rh that since Pelagius the Faustian Soul has tried by any and every route to circumvent this certainty — which for it constitutes an imminent danger of self-destruction — and in using Augustinian propositions to express its own proper consciousness of God has ever misunderstood and transvalued them. Actually, Augustine was the last great thinker of Early Arabian Scholasticism, anything but a Western intellect. Not only was he at times a Manichæan, but he remained so even as a Christian in some important characteristics, and his closest relations are to be found amongst the Persian theologians of the later Avesta, with their doctrines of the Store of Grace of the Holy and of absolute guilt. For him grace is the substantial inflowing of something divine into the human Pneuma, itself also substantial. The Godhead radiates it; man receives it, but does not acquire it. From Augustine, as from Spinoza so many centuries later, the notion of force is absent, and for both the problem of freedom refers not to the Ego and its Will, but to the part of the universal Pneuma that is infused into a man and its relation to the rest of him. Magian waking-being is the theatre of a conflict between the two world-substances of light and darkness. The Early Faustian thinkers such as Duns Scotus and William of Occam, on the contrary, see a contest inherent in dynamic waking-consciousness itself, a contest of the two forces of the Ego — namely, will and reason, and so imperceptibly the question posed by Augustine changes into another, which he himself would have been incapable of understanding — are willing and thinking free forces, or are they not? Answer this question as we may, one thing at any rate is certain, that the individual ego has to wage this war and not to suffer it. The Faustian Grace refers to the success of the Will and not to the species of a substance. Says the