cause their life has been preeminently one of feeling and sentiment. They have denied, by their conduct, the efficiency and reality of the world of sense, and made it of no account in regulating their resolutions and their actions; — whereby they have not indeed made it clear, by reasoning, that this world has no existence for the intellect. Those who could dare to say, " Our citizenship is in heaven; we have here no continuing city, but we seek one to come; " — those whose chief principle it was " to die to the world, to be born again, and already here below to enter upon a new life," — certainly set no value whatever on the things of sense, and were, to use the language of the schools, practical Transcendental Idealists.
Others, who, besides possessing the natural prone- ness to mere sensuous activity which is common to us all, have also added to its power by the adoption of similar habits of thought, until they have got wholly entangled in it, and it has grown with their growth, and strengthened with their strength, can raise them- selves above it, permanently and completely, only by persistent and conclusive thought; otherwise, with the purest moral intentions, they would be continually drawn down again by their understanding, and their whole being would remain a prolonged and insoluble contradiction. For these, the philosophy which I now, for the first time, thoroughly understand, will be the first power that shall set free the imprisoned Psyche and unfold her wings, so that, hovering for a moment above her former self, she may cast a glance on her abandoned slough, and then soar upwards thencefor- ward to live and move in higher spheres.
BOOK III. FAITH. 165 Blessed be the hour in which I first resolved to in- quire into myself and my vocation! All my doubts are solved; I know what I can know, and have no apprehensions regarding that which I cannot know. I am satisfied; perfect harmony and clearness reign in my soul, and a new and more glorious spiritual exist- ence begins for me.
My entire complete vocation I cannot comprehend; what I shall be hereafter transcends all my thoughts. A part of that vocation is concealed from me; it is visible only to One, to the Father of Spirits, to whose care it is committed. I know only that it is sure, and that it is eternal and glorious like Himself. But that part of it which is confided to myself, I know, and know it thoroughly, for it is the root of all my other knowledge. I know assuredly, in every moment of my life, what I ought to do; and this is my whole vocation in so far as it depends on me. From this point, since my knowledge does not reach beyond it, I shall not depart; I shall not desire to know aught beyond this; I shall take my stand upon this central point, and firmly root myself here. To this shall all my thoughts and endeavours, my whole powers, be directed; my whole existence shall be interwoven with it.
I ought, as far as in me lies, to cultivate my under- standing and to acquire knowledge; — but only with the purpose of preparing thereby within me a larger field and wider sphere of duty. I ought to desire to have much; — in order that much may be required of me. I ought to exercise my powers and capacities in every possible way; — but only in order to render my- self a more serviceable and fitting instrument of duty, for until the commandment shall have been realized V 166 THE VOCATION OF MAN.
in the outward world, by means of my whole person- ality, I am answerable for it to my conscience. I ought to exhibit in myself, as far as I am able, humanity in all its completeness;— not for the mere sake of human- ity, which in itself has not the slightest worth, but in order that virtue, which alone has worth in itself, may be exhibited in its highest perfection in human nature. I ought to regard myself, body and soul, with all that is in me or that belongs to me, only as a means of duty; and only be solicitous to fulfil that, and to make myself able to fulfil it, as far as in me lies. But when the commandment, — provided only that it shall have been in truth the commandment which I have obeyed, and I have been really conscious only of the pure, sin- gle intention of obeying it, — when the commandment shall have passed beyond my personal being to its realization in the outward world, then I have no more anxiety about it, for thenceforward it is committed into the hands of the Eternal Will. Farther care or anxiety would be but idle self-torment; would be un- belief and distrust of that Infinite Will. I shall never dream of governing the world in His stead; of listen- ing to the voice of my own imperfect wisdom instead of to His voice in my conscience; or of substituting the partial views of a short-sighted creature for His vast plan which embraces the universe. I know that thereby I should lose my own place in His order, and in the order of all spiritual being.
As with calmness and devotion I reverence this higher Providence, so in my actions ought I to rever- ence the freedom of other beings around me. The question for me is not what they, according to my conceptions, ought to do, but what I may venture to do in order to induce them to do it. I can only desire BOOK III. FAITH. 167 to act on their conviction and their will as far as the order of society and their own consent will permit; but by no means, without their conviction and consent, to influence their powers and relations. They do what they do on their own responsibility; with this I neither can nor dare intermeddle, and the Eternal Will will dispose all for the best. It concerns me more to re- spect their freedom, than to hinder or prevent what to me seems evil in its use.
In this point of view I become a new creature, and my whole relations to the existing world are changed. The ties by which my mind was formerly united to this world, and by whose secret guidance I followed all its movements, are for ever sundered, and I stand free, calm and immovable, a universe to myself. No longer through my affections, but by my eye alone, do I apprehend outward objects and am connected with them; and this eye itself is purified by freedom, and looks through error and deformity to the True and Beautiful, as upon the unruffled surface of water shapes are more purely mirrored in a milder light.
My mind is for ever closed against embarrassment and perplexity, against uncertainty, doubt, and anx- iety;— my heart, against grief, repentance and desire. There is but one thing that I may know, — namely, what I ought to do; and this I always know infallibly. Concerning all else I know nothing, and know that I know nothing. I firmly root myself in this my igno- rance, and refrain from harassing myself with conjec- tures concerning that of which I know nothing. No occurrence in this world can affect me either with joy or sorrow; calm and unmoved I look down upon all i68 THE VOCATION OF MAN.
things, for I know that I cannot explain a single event, nor comprehend its connexion with that which alone concerns me. All that happens belongs to the plan of the Eternal World, and is good in its place: thus much I know; — what in this plan is pure gain, what is only a means for the removal of some existing evil, what therefore ought to afford me more or less satisfaction, I know not. In His world all things prosper; — this satisfies me, and in this belief I stand fast as a rock; — but what in His world is merely the germ, what the blossom, and what the fruit itself, I know not.
The only matter in which I can be concerned is the progress of reason and morality in the world of reason- able beings; and this only for its own sake, — for the sake of this progress. Whether I or some one else be the instrument of this progress, whether it be my deed or that of another which prospers or is prevented, is of no importance to me. I regard myself merely as one of the instruments for carrying out the purpose of reason; I respect, love, or feel an interest in myself only as such an instrument, and desire the successful issue of my deed only in so far as it promotes this purpose. In like manner, I regard all the events of this world only with reference to this one purpose; whether they proceed from me or from others, whether they relate directly to me or to others. My breast is steeled against annoyance on account of personal of- fences and vexations, or exultation in personal merit; for my whole personality has disappeared in the con- templation of the purpose of my being.
Should it ever seem to me as if truth had been put. to silence, and virtue expelled from the world; as if folly and vice had now summoned all their powers, and even assumed the place of reason and true wis- BOOK III. FAITH. 169 dom; — should it happen, that just when all good men looked with hope for the regeneration of the human race, everything should become even worse than it had been before; — should the work, well and happily begun, on which the eyes of all true-minded men were fixed with joyous expectation, suddenly and unexpect- edly be changed into the vilest forms of evil, — these things will not disturb me; and as little will I be per- suaded to indulge in idleness, neglect, or false security, on account of an apparent rapid growth of enlighten- ment, a seeming diffusion of freedom and independ- ence, an increase of more gentle manners, peaceful- ness, docility, and general moderation among men, as if now everything were attained. Thus it appears to me; or rather it is so, for it is actually so to me; and I know in both cases, as indeed I know in all possible cases, what I have next to do. As to everything else, I rest in the most perfect tranquillity, for I know nothing whatever about any other thing. Those, to me, so sorrowful events may, in the plan of the Eternal One, be the direct means for the attainment of a good result; — that strife of evil against good may be their last decisive struggle, and it may be permitted to the former to assemble all its powers for this encounter only to lose them, and thereby to exhibit itself in all its impotence. These, to me, joyful appearances may rest on very uncertain foundations; — what I had taken for enlightenment may perhaps be but hollow super- ficiality, and aversion to all true ideas; what I had taken for independence but unbridled passion; what I had taken for gentleness and moderation but weakness and indolence. I do not indeed know this, but it might be so; and then I should have as little cause to mourn over the one as to rejoice over the other. But I do 170 THE VOCATION OF MAN.
know, that I live in a world which belongs to the Supreme Wisdom and Goodness, who thoroughly com- prehends its plan, and will infallibly accomplish it; and in this conviction I rest, and am blessed.
That there are free beings, destined to reason and morality, who strive against reason, and call forth all their powers to the support of folly and vice; — just as little will this disturb me, and stir up within me indig- nation and wrath. The perversity which would hate what is good because it is good, and promote evil merely from a love of evil as such, — this perversity which alone could excite my just anger, I ascribe to no one who bears the form of man, for I know that it does not lie in human nature. I know that for all who act thus, there is really, in so far as they act thus, neither good nor evil, but only an agreeable or dis- agreeable feeling; that they do not stand under their own dominion, but under the power of Nature; and that it is not themselves, but this nature in them, which seeks the former and flies from the latter with all its strength without regard to whether it be other- wise good or evil. I know that being, once for all, what they are, they cannot act in any respect other- wise than as they do act, and I am very far from get- ting angry with necessity, or indulging in wrath against blind and unconscious Nature. Herein truly lies their guilt and unworthiness that they are what they are; and that, in place of being free and inde- pendent, they have resigned themselves to the current of mere natural impulse.
It is this alone which could excite my indignation; but here I should fall into absolute absurdity. I can- not call them to account for their want of freedom, without first attributing to them the power of making BOOK III. FAITH. 171 themselves free. I wish to be angry with them, and find no object for my wrath. What they actually are, does not deserve my anger; what might deserve it, they are not, and they would not deserve it, if they were. My displeasure would strike an impalpable nonentity. I must indeed always treat them, and ad- dress them, as if they were what I well know they are not; I must always suppose in them that whereby alone I can approach them and communicate with them. Duty commands me to act towards them ac- cording to a conception of them the opposite of that which I arrive at by contemplating them. And thus it may certainly happen that I turn towards them with a noble indignation, as if they were free, in order to arouse within them a similar indignation against them- selves,— an indignation which in my own heart I can- not reasonably entertain. It is only the practical man of society within me whose anger is excited by folly and vice; not the contemplative man who reposes un- disturbed in the calm serenity of his own spirit.
Should I be visited by corporeal suffering, pain, or disease, I cannot avoid feeling them, for they are acci- dents of my nature; and as long as I remain here below, I am a part of Nature. But they shall not grieve me. They can only touch the nature with which, in a wonderful manner, I am united, — not my- self, the being exalted above all Nature. The sure end of all pain, and of all sensibility to pain, is death; and of all things which the mere natural man is wont to regard as evils, this is to me the least. I shall not die to myself, but only to others; to those who remain behind, from whose fellowship I am torn: — for my- self the hour of Death is the hour of Birth to a new, more excellent life.
172 THE VOCATION OF MAN.
Now that my heart is closed against all desire for earthly things, now that I have no longer any sense for the transitory and perishable, the universe appears before my eyes clothed in a more glorious form. The dead heavy mass, which only filled up space, has van- ished; and in its place there flows onward, with the rushing music of mighty waves, an eternal stream of life and power and action, which issues from the original Source of all life — from Thy Life, O Infinite One; for all life is Thy Life, and only the religious eye penetrates to the realm of True Beauty.
I am related to Thee, and what I behold around me is related to me; all is life and blessedness, and re- gards me with bright spirit-eyes, and speaks with spirit-voices to my heart. In all the forms that sur- round me, I behold the reflection of my own being, broken up into countless diversified shapes, as the morning sun, broken in a thousand dewdrops, sparkles towards itself.
Thy Life, as alone the finite mind can conceive it, is self-forming, self-manifesting Will: — this Life, Clothed to the eye of the mortal with manifold sensuous forms, flows forth through me, and throughout the immeas- urable universe of Nature. Here it streams as self- creating and self-forming matter through my veins and muscles, and pours its abundance into the tree, the flower, the grass. Creative life flows forth in one continuous stream, drop on drop, through all forms and into all places where my eye can follow it; and reveals itself to me, in a different shape in each vari- ous corner of the universe, as the same power by which in secret darkness my own frame was formed. There, in free play, it leaps and dances as spontaneous motion in the animal, and manifests itself in each new BOOK III FAITH. 173 form as a new, peculiar, self-subsisting world: — the same power which, invisibly to me, moves and ani- mates my own frame. Everything that lives and moves follows this universal impulse, this one princi- ple of all motion, which, from one end of the universe to the other, guides the harmonious movement; — in the animal without freedom; in me, from whom in the visible world the motion proceeds although it has not its source in me, with freedom.
But pure and holy, and as near to Thine own nature as aught can be to mortal eye, does this Thy Life flow forth as the bond which unites spirit with spirit, as the breath and atmosphere of a rational world, unimag- inable arid incomprehensible, and yet there, clearly visible to the spiritual eye. Borne onward in this stream of light, thought floats from soul to soul, with- out pause or variation, and returns purer and brighter from each kindred mind. Through this mysterious union does each individual perceive, understand, and love himself only in another; every soul develops itself only by means of other souls, and there are no longer individual men, but only one humanity; no individual thought, or love, or hate, but only thought, love, and hate, in and through each other. Through this wondrous influence the affinity of spirits in the invisible world permeates even their physical nature; — manifests itself in two sexes, which, even if that spiritual bond could be torn asunder, would, simply as creatures of nature, be compelled to love each other; — flows forth in the tenderness of parents and children, brothers and sisters, as if the souls were of one blood like the bodies, and their minds were branches and blossoms of the same stem; — and from these, embraces, in narrower or wider circles, the 174 THE VOCATION OF MAN.
whole sentient world. Even at the root of their hate, there lies a secret thirst after love; and no enmity springs up but from friendship denied.
Through that which to others seems a mere dead mass, my eye beholds this eternal life and movement in every vein of sensible and spiritual Nature, and sees this life rising in ever increasing growth, and ever purifying itself to a more spiritual expression. The universe is to me no longer that ever-recurring circle, that eternally-repeated play, that monster swallowing itself up, only to bring itself forth again as it was before; — it has become transfigured before me, and now bears the one stamp of spiritual life — a constant progress towards higher perfection in a line that runs out into the Infinite.
The sun rises and sets, the stars sink and reappear, the spheres hold their circle-dance; — but they never return again as they disappeared, and even in the bright fountain of life itself there is life and progress. Every hour which they lead on, every morning and every evening, sinks with new increase upon the world; new life and new love descend from the spheres like dew-drops from the clouds, and encircle nature as the cool night the earth.
All Death in Nature is Birth, and in Death itself appears visibly the exaltation of Life. There is no destructive principle in Nature, for Nature through- out is pure, unclouded Life; it is not Death which kills, but the more living Life, which, concealed behind the former, bursts forth into new development. Death and Birth are but the struggle of Life with itself to assume a more glorious and congenial form. And my death, — how can it be aught else, since I am not a mere show and semblance of life, but bear within me BOOK III. FAITH. 175 the one original, true, and essential Life? It is im- possible to conceive that Nature should annihilate a life which does not proceed from her; — the Nature which exists for me, and not I for her.
Yet even my natural life, even this mere outward manifestation to mortal sight of the inward invisible Life, she cannot destroy without destroying herself; — she who only exists for me, and on account of me, and exists not if I am not. Even because she destroys me must she animate me anew; it is only my Higher Life, unfolding itself in her, before which my present life can disappear; and what mortals call Death is the visible appearance of this second Life. Did no reason- able being who had once beheld the light of this world die, there would be no ground to look with faith for a new heavens and a new earth; the only possible pur- pose of Nature, to manifest and maintain Reason, would be fulfilled here below, and her circle would be completed. But the very act by which she consigns a free and independent being to death, is her own solemn entrance, intelligible to all Reason, into a re- gion beyond this act itself, and beyond the whole sphere of existence which is thereby closed. Death is the ladder by which my spiritual vision rises to a new Life and a new Nature.
Every one of my fellow-creatures who leaves this earthly brotherhood and whom my spirit cannot re- gard as annihilated because he is my brother, draws my thoughts after him beyond the grave; — he is still, and to him belongs a place. While we mourn for him here below, as in the dim realms of unconsciousness there might be mourning when a man bursts from them into the light of this world's sun, — above there is rejoicing that a man is born into that world, as we 176 THE VOCATION OF MAN.
citizens of the earth receive with joy those who are born unto us. When I shall one day follow, it will be but joy for me; sorrow shall remain behind in the sphere I shall have left.
The world on which but now I gazed with wonder passes away from before me and sinks from my sight. With all the fulness of life, order, and increase which I beheld in it, it is yet but the curtain by which a world infinitely more perfect is concealed from me, and the germ from which that other shall develop it- self. My FAITH looks behind this veil, and cherishes and animates this germ. It sees nothing definite, but it expects more than it can conceive here below, more than it will ever be able to conceive in all time.
Thus do I live, thus am I, and thus am I unchange- able, firm, and completed for all Eternity; — for this is no existence assumed from without, — it is my own, true, essential Life and Being.
INDEX.
Accountability and guilt, 24. Action determines worth, 94. Activity of spirits, 173- All things as one whole, n.
Berlin, v.
Body, a sensible manifestation of self, 85.
Carlyle, iii.
Causality, principle of, 21.
Cause, 6, 8, 58.
Civilization, 120.
Cognition, I am one with the ob- ject of my,6s.
Complete consciousness of the universe, 22.
Conscience, Obedience to, 136; Voice of, 154.
Consciousness, Immediate, 38, 44, 51, 61, 71, 86; is self-contem- plation, 70; of self, 41, 88; of that which is not myself, 88; of the object, 61, 78; of the uni- verse, Complete, 22; of things, 82; root of truth, 101.
Conviction proceeds from the will, 100.
Culture proceeds from will, 100.
Death in nature is birth, 174. Demand for better world, 113. Determined, Everything, 5. Dominion of man over nature, 117.
End of my action, not proposed for its own sake, 112.
Erlangen, vi.
Evil, No advantages in, 126.
Fichte's death, vi; life, ivff.
Free states, 125.
Freedom, 57,133; conceivable only of intelligence, 30; of other be- ings, 1 66; satisfies heart, 32.
German people, Addresses to the, vi. Guilt and accountability, 24.
Hegel, vii.
Highest good, 28, 130.
I am a free being, 17; immortal, 141; independent, 27; not the author, but the reader, xii; sub- ject and object, 66.
Idealism, vi.
Indecision, State of, 35.
Indifference concerning spiritual things, 146.
Infinite divisibility, 48, Intuition, 70, 77; immediate and infallible, 75; Nature of, 73.
Jena, v.
Kant, iv, vii.
Klopstock, iv.
Knowledge, representations, 91; mediate and immediate, 55; not reality, 91; of things, 70.
INDEX.
Law of duty, 140; of the spiritual world, 148, 149, 151; of super- sensual world, 151, 156.
Life, 172; present and future, 138.
Man, crudest enemy of man, 117; not product of world of sense, 163. Mankind, condemned to severe toil, 115- Nature, 4, 7; blind and uncon- conscious, 170; Formative power of, 10, 14; is life, 174;' Man- forming power of, 1 6, 17; ne- cessarily determined, 6; Think- ing principle of, 20; Violence of, 115.
Necessity exists only in thought, 83; rigid, 25.
Obedience, must serve some end, 131; to conscience, 136.
Objective reality, 61.
Organ, by which to apprehend real- ity, 92, 99; for knowledge of ob- jects, 54- Origin of my conception of ob- jects, 77.
Other thinking beings, 21.
Perception, 39; No outward, 71.
Pforta, iv.
Practical reason is the root of all reason, in.
Principle of causality, 52.
Purpose, in human existence lies beyond life, 137; partly subjec- tive, partly objective, 98.
Rahn, Hartmann, iv. Rahn, Johanna, iv, v. Reality apprehended by faith, 99; sensuous existence, 107. Reason, Pure activity end of, 140. Revelation, Critique of, v. Rights, Demand for, 109. Schelling, v. Schleiermacher, v. Schlegel, v.
Schopenhauer, vii.
Self unfolded gradually, 13.
Sensation, consciousness of my own state, 64; an immediate consciousness, 71.
Sensations, as affections of my- self, 50; in myself, 42.
Senses, external, 37; Faith in the, Space, not perceived, 50.
Spiritual things, Indifference con- cerning, 146.
Spontaneity, 57.
State, Foundations of a true, 123.
Subjective and objective elements, 67.
Supreme Good, 28, 130.
Thing-in-itself, a thought, 82. Thought, the source of action, 31. Tranquillity, 169. Transcendental idealists, 164. Truth, 3; Consciousness root of, 101.
Voice, of conscience, 105, 107.
Will, 23, 28; Virtuous, 23, 138; Culture proceeds from, 100; ef- ficient cause, 143; Eternal, 157, 1 66, 167; Eternal, creator of the world, 157; Freedom of, 154; from double point of view, 150; infinite, 152, 155, 157, 162; is law, 151; living principle of reason, 134, 140; moral, 148; source of true life and eternity, 142.
World, object and sphere of du- ties, 1 08; supersensual, now present, 141; visible and in- visible, 134.
World-plan, 162.