My position is this:--Man is not
destined
to misery, but
he may be a partaker in peace, tranquillity, and Blessedness,
here below, everywhere, and for ever, if he but will to be so.
he may be a partaker in peace, tranquillity, and Blessedness,
here below, everywhere, and for ever, if he but will to be so.
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? LECTURE III.
423
is the only source of reality, and all our knowledge is found-
ed upon experience alone;"--as if this were an axiom to
which no one could adduce a single objection. How is it
that this common mode of thought, and its guardians, have
so easily got over the causes of doubt which we have just
noticed, and even the positive grounds for the adoption of
the opposite view, as if they had not even an existence?
Why does the opposite view, which, even at the first glance,
and as yet without any deeper investigation, recommends
itself as much more natural and probable,--that the whole
outward Sense, and all its objects, are founded upon univer-
sal Thought, and that a sensible perception is possible only
in Thought, and as something thought, as a determination
of the general consciousness, but by no means in itself and
separated from consciousness,--I mean, the view that it is
not true that we see, hear, and feel absolutely, but only
that we are conscious of seeing, hearing, feeling,--why does
this view which we profess, and which we recognise with
absolute certainty to be the only right one, while we also
clearly perceive its opposite to be a palpable absurdity,--
why does this view, or even the possibility of it, remain
wholly concealed from the common mode of thought? It
may easily be explained:--The judgment of this mode of
thought is the necessary expression of its actual degree of
life. For those who cannot go beyond this mode of thought,
Life dwells, in the meantime, only in outward Sense, the re-
motest extremity of the nascent spiritual Life; in outward
Sense they have their whole round of being, their most vital
existence; in it alone they feel, love, and enjoy; and, of ne-
cessity, where their heart is, there is their faith also:--in
Thought, on the contrary, Life does not spring forth before
them directly as living flesh and blood but seems rather an
inchoate mass; and therefore Thought appears to them to
be a heterogeneous mist, belonging neither to themselves
nor to the matter in hand. Should they ever come so far
as to attain a more intense existence in Thought than in
seeing or hearing, and to feel and enjoy in it more keenly
than in Sense, then would their judgment also be different
from what it is.
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? 424
THE DOCTRINE OF HKLIUION.
Thus is Thought, even in its lowest manifestation, degraded and made of no account by the common view of
things, because this common view does not place the seat of
its Life in Thought,--has not even extended its spiritual
feelers thus far. Thought in its lowest manifestation, I said;
--for that, and nothing more, is this thought of an external
object, which has an antitype, a competitor for truth, in an
outward sensible perception. Thought, in its high and
proper form, is that which creates its own purely spiritual
object absolutely from itself, without the aid of outward
sense, and without any reference whatever to outward sense.
In ordinary life this mode of thought presents itself when,
for example, the question arises with regard to the origin of
the World, or of the Human Race; or regarding the inter-
nal laws of Nature; where, in the first case, it is clear that
at the creation of the world, and before the appearance of
the human race, there was no observer present whose expe-
rience could be cited; and, in the second case, the question
is not regarding specific phenomena, but regarding that in
which all individual phenomena coincide; and that which is
to be evolved is not any visible event, but a mental neces-
sity, which not only is, but is thus, and cannot be otherwise:--
that is, an object proceeding entirely from Thought itself:--
which first point I beg of you thoroughly to understand and
recognise.
In matters pertaining to this higher Thought, the adher-
ents of the common view proceed after this wise:--they let
others invent, or, where they are possessed of greater power,
they invent for themselves, by means of vagrant and law-
less thought, or, as it is called, fancy, one out of many
possible ways in which the actual fact in question may have
arisen ;--in the language of the schools they make an hypo-
thesis :--they then consult their desire, fear, hope, or what-
ever may be their ruling passion for the time, and, should it
assent, the fiction becomes established as a firm and unal-
terable truth. One of the many possible ways, I said; and
this is the leading characteristic of the proceeding we have
described :--but it is necessary that this expression should
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? LECTURE III.
425
be correctly understood. For, in itself, it is not true that
anything whatever is possible in many different ways; but
everything that is, is possible, actual, and necessary, at the
same time only in one perfectly fixed and definite way:--
and herein, indeed, lies the fundamental error of this pro-
ceeding, that it assumes many different possibilities, from
which it proceeds to select one for adoption, without being
able to verify this one by anything but its own caprice.
This proceeding is what we call Opinion, in opposition
to true Thought. Opinion, like Thought itself, possesses,
as its domain, the whole region lying beyond sensuous
experience; this region it fills with the productions of fan-
cy, either that of others or its own, to which desire alone
gives substance and duration; and all this happens simply
and solely because the seat of its spiritual Life is as yet no
higher than in the extremities of blind desire or aversion.
True Thought proceeds in a different way in filling up
this super-sensual region. It does not invent, but spon-
taneously perceives,--not one possibility among many,--but
the one and only possible, actual, and necessary mode; and
this does not seek its confirmation in a proof lying beyond
itself, but it contains within itself its own confirmation;
and, as soon as it is conceived, becomes evident to Thought
itself as the only possible and absolutely certain Truth,
establishing itself in the soul with an immoveable certainty
and evidence that completely destroys even the possibility
of doubt. Since this certainty, as we have said, attaches it-
self at once to the living act of Thought in its immediate
vitality, and to this only, it follows that every one who
would become a partaker in this certainty, must himself,
and in his own person, think the Truth, and cannot commit
to any other the accomplishment of this business in his
stead. Only this preliminary remark I desired to make be-
fore proceeding, as I now do, to our mutual realization of
true Thought in the highest elements of Knowledge.
The first task of such Thought is to conceive of Being in
itself with strict exactitude. I approach this conception thus;
I say:--Being (Seyn), proper and true Being, does not arise,
ib
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? 426
THE DOCTRINE OF RELIGION.
does not proceed, does not come forth out of nothingness.
For everything which thus arises, you are compelled to as-
sume a previous causal being, by virtue of which the other
at first arose. If you hold that at some earlier period this
second being has itself arisen in its turn, then you are again
compelled to assume a third being by virtue of which the
second arose; and should you attribute a beginning to the
third then you are compelled to assume a fourth,--and so on
for ever. You must, in every case, at last arrive at a Being
that has not thus arisen, and which therefore requires no
other thing to account for its being, but which is absolutely
through itself, by itself, and from itself. On this Being, to
which you must at last ascend from out the series of created
things, you must now and henceforward fix your attention;
and then it will become evident to you, if you have entered
fully with me into the preceding thoughts, that you can
only conceive of the true Being as a Being by itself, from it-
self, and through itself.
In the second place I add:--that within this Being no-
thing new can arise, nothing can alter its shape, nor shift
nor change; but that as it is now, so has it been from all
eternity, and so it endures unchangeably in all eternity.
For, since it is through itself alone, so is it,--completely,
without division, and without abatement,--all that, through
itself, it can be and must be. Were it in time to become
something new, then must it either have been previously
hindered, by some being foreign to itself, from becoming
this something; or it must become this something new
through the power of a being foreign to itself, which now
for the first time begins to exert an influence upon it:--
both of which suppositions stand in direct contradiction to
its absolute independence and self-sufficiency. And thus it
will become evident to you, if you have thoroughly compre-
hended these thoughts, that Being can be conceived of only
as absolutely One, not as Many; only as a self-comprehen-
sive, self-sufficient, and absolutely unchangeable Unity.
By this course of thought--and this is my third point
--you arrive only at a Being (Seyn) shut up, concealed,
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? LECTURE III. 427
wholly comprehended in itself;--you do not, by any means,
arrive at an Ex-istence (Daseyn;*)--I say to an Ex-istence,
manifestation, or revelation of this Being. I am most anx-
ious that you should understand this at once; and you will
undoubtedly do so, when you have strictly considered this
idea of Being, now for the first time set forth, and have so
become conscious in yourselves of what is contained in this
thought, and what is not contained in it. The natural il-
lusion which may obscure your minds against the desired
insight, I shall very soon examine.
To explain this more fully:--You perceive that I dis-
tinguish Being (Seyn)--essential, self-comprehended Being
--from Ex-istence (Daseyn), and represent these two ideas
as entirely opposed to each other,--as not even indirectly
connected with each other. This distinction is of the weigh-
tiest importance; and only through it can clearness and cer-
tainty be attained in the highest elements of Knowledge.
What Ex-istence (Daseyn) really is, will best be made evi-
dent by actual contemplation of this Ex-istence. I say,
therefore:--Essentially and at the root, the Ex-istence of
Being is the consciousness or conception of Being; as may
be made clear at once in the use of the word "is" when ap-
plied to any particular object,--for example, to this wall.
For, what is this "is" in the proposition, "The wall isV
It is obviously not the wall itself and identical with it; it
does not even assume that character, but it distinguishes
the wall, by the third person, as independent; it thus only
assumes to be an outward characteristic of essential Being,
an image or picture of such Being,--or, as we have ex-
pressed it above, and as it is most distinctly expressed, the
immediate, outward Ex-istence of the wall,--as its Being out
of its Being. (It is admitted that the whole of this experi-
* The English language does not contain terms by which the opposition of
the German "Heyn" and "Daseyn" can be expressed with the distinctness
of the original. "Being" and "ii'x-istence" are here adopted as the nearest
approach to a correct translation that our language admits of, although the
awkwardness of the expression is obvious, and the strict philosophical mean-
ing here attached to those terms is unknown in their common use. -- 7V.
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? 428
THE DOCTRINE OF RELIGION.
ment demands the most subtle abstraction and the keenest
inward observation; and it may be added, as the proof, that
no one has thoroughly performed the task, to whom it has
not become evident that the whole, and particularly the last
expression, is perfectly exact. )
The common mode of thought, it is true, is not wont to
remark this distinction; and it may well be that what I
have now said may seem to many something wholly new
and unheard of. The reason of which is, that their love and
affection are attracted directly to the object itself, interested
with it exclusively, and wholly occupied with it; and that
thus they have no time to tarry by the "is," or to consider
its significance, so that to them it is wholly lost . Hence it
usually happens that, leaping over the Ex-istence (Daseyn),
we believe that we have arrived at Being (Seyn) itself;
while nevertheless we forever remain in the fore-court, in
the Ex-istence:--and this common delusion may render the
proposition which we have submitted to you above, at first
sight, dark and unintelligible. In our present inquiry, how-
ever, everything depends on our comprehending this pro-
position at once, and henceforth giving it due attention.
We said that the Consciousness of Being, the "is" to the
Being, is itself the Ex-istence (Daseyn):--leaving out of
sight, in the mean time, the supposition that Consciousness
may be only one among other possible forms, modes, and
kinds of Ex-istence, and that there may be many other, per-
haps an infinite variety of, such forms, modes, and kinds of
Ex-istence. This supposition, however, must be dismissed:
--in the first place, because we here desire not to accumu-
late mere opinions, but truly to think; and secondly, with
reference to its consequences,--for with such a possibility
remaining, our union with the Absolute, as the only source
of Blessedness, could never be attained; but there would
rather be placed, between the Absolute and us, an immea-
surable chasm, as the true source of all Unblessedness.
We have therefore to make it manifest to you in thought,
--which is our fourth point--that the Consciousness of
Being is the only possible form and mode of the Ex-istence
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? LECTURE III.
429
{Daseyri) of Being; and, consequently, is itself immediately
and absolutely this Ex-istence of Being. We conduct you
to this insight in the following way:--Being (Seyn)--as
such, as Being, as abiding, unchangeable Being, without in
any respect laying aside its absolute character and inter-
mingling or blending itself with Ex-istence--must ex-ist.
Hence it must, in itself, be distinct from Ex-istence, and op-
posed to it; and indeed--since besides the absolute Being
(Seyn) itself there is nothing else whatever but its Ex-
istence (Daseyn)--this distinction and opposition must be
manifest in the Ex-istence (Daseyn) itself; and this, more
clearly expressed, is equivalent to the following:--Ex-ist-
ence (Daseyn) must apprehend, recognise, and image forth
itself as mere Ex-istence: and, opposed to itself, it must as-
sume and image forth an absolute Being (Seyn), whose mere
Ex-istence it is; it must thus, by its own nature, as opposed
to another and an absolute existence, annihilate itself:--
which is precisely the character of mere representation, con-
ception, or Consciousness of Being, as you have already seen
in our exposition of the "is. " And thus it is clear, if we
have succeeded in making these ideas thoroughly intelligible
to you, that the Ex-istence of Being must necessarily be--
cannot be other than--a Consciousness of itself--of Ex-
istence--as a mere image or representation of Absolute,
Self-existent Being.
That such is the case, and that Knowledge* or Conscious-
ness is the absolute Ex-istence (Daseyn),--or, as you may
now rather wish to say,--the manifestation and revelation
of Being (Seyn), in its only possible form:--this may be
distinctly understood and seen by Knowledge itself, as we
have now seen it. But--and this is our fifth point--this
Knowledge can, by no means, in itself, understand or see
how itself arises, and how from out the inward, self-compre-
hensive Being (Seyn) an Ex-istence (Daseyri), manifestation
* The reader will observe that in this and the succeeding lectures the word
"Wissen,"" which is here rendered by " Knowledge," is used in the sense of
"Cognition," to express the conscious act of Knowing, and not either the object or the result of that act. -- Tr.
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? 430
THE DOCTRINE OF KELIGION.
or revelation of itself can proceed;--as indeed we may dis-
tinctly perceive, by reference to our third point, that such
a sequential evolution is wholly beyond our power. The
reason of this is, that Ex-istence, as we have already shown,
cannot be without apprehending, recognising, and assuming
itself, because such self-conception is inseparable from its
nature; and thus Knowledge, by the very absoluteness of
its Ex-istence and its dependence on that Ex-istence, is cut
off from all possibility of passing beyond it, or of conceiving
and tracing itself prior to that Ex-istence. It is, for itself
and in itself, and so far well;--but wherever it is, it finds
itself already there in a certain determinate mode, which it
must accept just as it is presented to it, but which it can
by no means explain, nor declare how and whereby it has
become so. This unchangeably determined mode of the
Ex-istence of Knowledge, which can be apprehended only
by immediate comprehension and perception, is the essen-
tial and truly real Life of Knowledge.
But notwithstanding that this true and real Life of Know-
ledge cannot explain the definite mode in which it has a-
risen, it is yet susceptible of a general interpretation; and
we may understand and perceive with absolute certainty
what it is according to its essential inward nature;--which is
our sixth point. I lead you to this insight thus :--What we
set forth above, as our fourth point,--that Ex-istence is
necessarily Consciousness, and all that is involved in this
principle, follows from mere Ex-istence as such, and the con-
ception of such Ex-istence. Now, this Ex-istence (Daseyn)
itself is, resting and reposing on itself alone;--prior to any
conception of itself, and inseparable from every such con-
ception, as we have just proved;--and this its being, its
reality, which can only be immediately perceived, we have
called its Life. Whence has it then this being, so com-
pletely independent of its conception of itself, and of the
being which arises from that conception,--nay, rather pre-
ceding these, and first rendering them even possible? We
have said:--It is the living and efficient Ex-istence of the
Absolute itself which alone has power to be and to exist, and
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? LECTURE III.
431
beside which nothing is, nor truly exists. Now as the Ab-
solute can be only through itself, so also can it exist only
through itself; and as it, in its very self, and nothing else
in its stead, must be,--since indeed nothing out of it has
power either to be or to exist,--so does it exist even as it is
in itself, complete, undivided, without diminution, without
variableness or change, as Absolute Unity, as it is in its own
inward and essential nature. Thus the actual Life of Know-
ledge is, at bottom, the essential Being of the Absolute it-
self and nothing else; and between the Absolute or God,
and Knowledge in its deepest roots, there is no separation
or distinction, but both merge completely into one.
And thus we have already attained a point from which
our previous propositions become clearer, and light spreads
over our future way. That any living Ex-istence should be
wholly cut off from God,--all living Ex-istence, as we have
seen, being necessarily Life and Consciousness, and the dead
and unconscious having no place in Ex-istence,--that any
living Ex-istence should be wholly cut off from God, is ab-
solutely impossible; for only through the Ex-istence of God
in it is it maintained in Ex-istence, and were it possible
that God should disappear from within it, then would it
thereby itself disappear from Ex-istence. In the lower
grades of spiritual life, this Divine Ex-istence is seen only
through obscure coverings, and amid confused phantasma-
goria, which have their origin in the organs of the spiritual
sense through which man looks upon himself and upon Be-
ing; but to gaze upon it bright and unveiled, as indeed the
Divine Life and Ex-istence, and to bathe our whole being
in this Life with full enjoyment and love,--this is the True,
the unspeakably Blessed Life.
It is ever, we said, the Ex-istence (Daseyn) of the Abso-
lute and Divine Being {Seyri) that "is" (ex-ists) in all Life;--
by which expression " all Life," we here mean the universal
Life, according to the law, spoken of at the beginning of this
lecture, which in this respect cannot be otherwise than as it
is. In the lower grades of the spiritual life of man, how-
ever, that Divine Being, (Seyn) as such, does not reveal
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? 432
THE DOCTRINE OF RELIGION.
itself to Consciousness; but in the true central-point of spi-
ritual life, that Divine Being, in its own express nature,
does reveal itself to Consciousness; as, for example, I as-
sume that it has revealed itself to us. But, that it reveals
itself as such to Consciousness, can mean nothing else than
that it assumes the form which we have already seen to be
the necessary form of Ex-istence and Consciousness,--that,
namely, of an image, representation, or conception, which
gives itself out only as a conception, and not by any means
as the thing itself. Immediately, in its true essential na-
ture, and without any image or representation, it is at all
times present in the actual life of man, only unperceived;
and it continues there present as before, after it has been
perceived; only it is then, besides, recognised in an image
or representation. This representative form is the essential
nature of Thought;--and in particular the Thought we are
here considering bears, in its sufficiency for its own support
and confirmation, the character of Absoluteness; and there-
by approves itself as pure, true, and absolute Thought. --
And thus it is made evident on all sides, that only in pure
Thought can our union with God be recognised.
We have already said, but must yet again expressly in-
culcate it upon you, and commend it to your earnest atten-
tion, that as Being (Seyn) is One and not Manifold, and as
it is at once complete in itself, without variation or change,
and thus an essential and absolute Unity,--so also is Ex-
istence (Daseyn) or Consciousness--since it only exists
through Being and is only the Ex-istence of Being,--like-
wise an absolute, eternal, invariable, and unchanging Unity.
So it is, with absolute necessity, in itself;--and so it remains
in pure Thought. There is nothing whatever in Ex-istence
but immediate and living Thought:-- Thought, I say, but
by no means a thinking substance, a dead body in which
thought inheres,--with which no-thought indeed a no-think-
er is full surely at hand:--Thought, I say, and also the real
Life of this Thought, which at bottom is the Divine Life;
both of which--Thought and this its real Life--are molten
together into one inward organic Unity; like as, outwardly.
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? LECTURE III.
433
they are one simple, identical, eternal, unchangeable Unity.
Nevertheless, opposed to this latter outward Unity, there
arises in Thought the Appearance of a Manifold, partly be-
cause there are many thinking subjects, and partly on ac-
count of the infinite series of objects upon which the
thought of these subjects must eternally proceed. This Ap-
pearance arises even before pure Thought and the Blessed
Life in it, and Thought itself cannot forbid the presence of
this Appearance; but in no way does pure Thought believe
in this Appearance, nor love it, nor attempt to find enjoy-
ment in it. On the other hand, the lower life, in all its in-
ferior grades, believes in every appearance of this Manifold
and in the Manifold itself,--runs forth in vagrant dissipation
upon this Manifold and seeks in it for peace and enjoyment
of itself, which nevertheless it will never find in that way.
This remark may, in the first place, explain the picture
which we drew in our first lecture of the True Life and the
Apparent Life. To the outward eye, these two opposite
modes of Life are very similar to each other; both proceed
upon the same common objects, which are perceived by both
in the same way;--inwardly, however, they are very differ-
ent. The True Life does not even believe in the reality of
this Manifold and Changeable; it believes only in its Un-
changeable and Eternal Original, in the Divine Essence;--
with all its thought, its love, its obedience, its self-enjoy-
ment, for ever lost in and blended with that Original:--the
Apparent Life, on the contrary, neither knows nor compre-
hends any Unity whatsoever, but even regards the Manifold
and Perishable as the True Being, and is satisfied with it
as such. In the second place, this remark imposes upon us
the task of setting forth the true ground why that which,
according to our doctrine, is in itself absolutely One, and
remains One in True Life and Thought, does nevertheless
in an appearance, which we must yet admit to be permanent
and indestructible, become transmuted into a Manifold and
Changeable;--the true ground of this transmutation, I say,
we must at least set forth, and distinctly announce to you,
although the clear demonstration of it may be inaccessible
Kb
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? 434
THE DOCTRINE OF RELIGION.
to popular communication. The exposition of this ground
of the Manifold and Changeable, with the farther applica-
tion of what we have said to-day, shall form the subject of
our next discourse, to which I now respectfully invite you.
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? 435
LECTURE IV.
CONDITIONS OF THE BLESSED LIFE:--DOCTRINE OF
BEING:--MANIFESTATION OF THE ONE DIVINE
BEING IN CONSCIOUSNESS AS A MANIFOLD
EXISTENCE, OR WORLD.
Let us begin the business of to-day with a survey of our
purpose in these discourses, as well as of what has now
been accomplished for that purpose.
My position is this:--Man is not destined to misery, but
he may be a partaker in peace, tranquillity, and Blessedness,
here below, everywhere, and for ever, if he but will to be so.
This Blessedness however, cannot be superadded to him
by any outward power, nor by any miracle of an outward
power, but he must lay hold of it for himself, and with his
own hands. The source of all misery among men is their
vagrancy in the Manifold and Changeable;--the sole and
absolute condition of the Blessed Life is the apprehension of
the One Eternal with inward love and enjoyment; although
we indeed apprehend this Unity only in a picture or repre-
sentation, and cannot in reality ourselves attain to or trans-
form ourselves into it.
The proposition which we have thus laid down, I would
now, in the first place, bring home to your minds in clear
insight, and thoroughly convince you of its truth. We here
aim at instruction and enlightenment, which alone have en-
during value; not at a mere fugitive emotion or awakening
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? 43G
THE DOCTRINK OF RELIGION.
of the fancy, which for the most part passes away without
leaving a trace behind it. For the attainment of this clear
insight, which we here strive to reach, the following steps
are indispensably requisite:--First, that we should conceive
of Being (Seyn) as absolutely by and through itself alone,
as One, invariable, and unchangeable. This conception of
Being is by no means an exclusive possession of the schools;
but every Christian who in his childhood has received a
sound religious education has even then, in the Christian
Doctrine of the Divine Nature, become acquainted with our
conception of being. Secondly, another requisite for this in-
sight is the conception that we, the thinking beings, with
respect to what we are in ourselves, are by no means this
Absolute Being; but that we are nevertheless, in the inner-
most root of our existence, inseparably connected with it,
since otherwise we should have no power to exist at alL
This latter conception may be more or less clear, particularly
in regard to the mode of this our relation to the Godhead.
We have set forth this relation in the greatest clearness
with which, in our opinion, it can be invested in a popu-
lar discourse, thus ij^Besides God, there is truly and in
the proper sense of the word no other Ex-istence what-
ever but--Knowledge; and this Knowledge is the Divine
Ex-istence (Daseyn) itself, absolutely and immediately; and,
in so far as we are this Knowledge, we are ourselves, in the
deepest root of our being, the Divine Ex-istence. All other
things that appear to us as Ex-istences--outward objects,
bodies, souls, we ourselves in so far as we ascribe to our-
selves a separate and independent Being--do not truly and
in themselves exist; but they exist only in Consciousness
and Thought, as that of which we are conscious or of which
we think, and in no other way whatever. This, I say, is the
clearest expression by which, in my opinion, this conception
can be popularly communicated to men. But should any
one be unable to understand even this expression,--yea,
should he even be unable to apprehend or conceive anything
whatever regarding the mode of this relation, yet would he
not thereby be excluded from the Blessed Life, nor even
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? LECTURE IV.
437
hindered in any way from entering upon it. But on the
other hand, according to my absolute conviction, the follow-
ing are indispensable requisites to the attainment of the
Blessed Life:--(1. ) That we should have fixed principles
and convictions respecting God and our relation to him,
which do not merely float in our memory, without our par-
taking of them, as something we have learned from others;
but which are really true to us, living and active in our-
selves. For even in this does Religion consist:--and he
who does not possess such principles, in such a way, has no
Religion, and therefore no Being, nor Ex-istence, nor true
Self at all; but he passes away, like a shadow, amid the
Manifold and Perishable. (2. ) Another requisite to the
Blessed Life is that this living Religion within us should
at least go so far as to convince us entirely of our own
Nothingness in ourselves, and of our Being only in God
and through God; that we should at least feel this rela-
tionship continually and without interruption; and that,
even although it should not be distinctly expressed either
in thought or language, it should yet be the secret spring,
the hidden principle, of all our thoughts, feelings, emotions,
and desires. That these things are indispensable requisites
to a Blessed Life, is, I say, my absolute conviction; and
this conviction is here set forth for the benefit of those who
already assume the possibility of a Blessed Life, who stand
in need of it or of confirmation in it, and who therefore de-
sire to receive guidance in the way towards it. Notwith-
standing this, we can not only frankly admit that a man
may make shift without Religion, without True Ex-istence,
without inward peace and Blessedness, and assure himself
of coming off well enough without these, as indeed may
be true; but we are also ready freely to concede to such a
man all possible honour and merit which, without Religion,
he may be able to acquire. We embrace this opportunity
frankly to confess that, neither in the speculative nor in the
popular form of our doctrine, can we compel any man, or
force our convictions upon him; nor would we wish to do so
even if we could.
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? 438
THE DOCTRINE OF RELIGION.
The definitive result of our former lecture, which we in-
tend to follow out to-day, was this:--God not only is, in
himself and contained within himself, but he also ex-ists,
and manifests himself; and this his immediate Ex-istence
(Daseyn) is necessarily Knowledge:--this latter necessity
being seen and apprehended in Knowledge itself. In this
his Existence (Daseyn) he ex-ists,--as is also necessary and
may in like manner be seen to be necessary,--he ex-ists, I
say, as he is absolutely in himself, in his own Being (Seyn),
without changing in aught by his passage from Being (Seyn)
to Ex-istence (Daseyn), without any intervening division
or other separation between these two states. God is in
himself One and not Many; he is in himself identical,
the same, without change or variation; he ex-ists precisely
as he is in himself, and therefore he necessarily ex-ists as
One, without change or variation;--and as Knowledge, or
we ourselves, are this Divine Ex-istence, so also in us, in so
far as we are this Divine Ex-istence, there can be no varia-
tion or change, neither multiplicity nor variety, neither di-
vision, difference, nor opposition. --So must it be, and other-
wise it cannot be:--therefore it is so.
But in Reality we nevertheless find this multiplicity and
variety, these divisions, differences, and oppositions of Being,
and in Being,--which in Thought are clearly seen to be ab-
solutely impossible; and hence arises the task of reconciling
this contradiction between our perceptions of Reality and
pure Thought; of showing how these opposing judgments
may consist with each other, and so both prove true; and,
in particular, of so solving this problem that it may become
obvious whence, and from what principles, this Multiplicity
arises in the simple Unity of Being.
In the first place, and before everything else, let us ask:
--Who is it that raises the question as to the source of the
Manifold, and seeks such an insight into this source as may
enable him to see the Manifold in its first outgoings, and
thus obtain a knowledge of the mode of the transition? It
is not firm and unwavering Faith. Faith briefly disposes
of the matter thus:--" There is absolutely but the One,
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? LECTURE IV.
Unchangeable and Eternal, and nothing besides Him; hence
all that is fleeting and changeable full surely is not, and its
seeming appearance is but an empty show;--this I know,
whether I can explain this appearance or not; my assurance
is neither strengthened in the one case, nor weakened in the
other. " This Faith reposes immovably in the fact of its in-
sight, without feeling the want of the mode ;--it is content
with the "That" without asking for the "How. " Thus, for
example, in the Gospel of John, Christianity does not an-
swer this question at all; it does not even once touch it,
or only wonders at the presence of the Perishable, having
this firm Faith and assurance that only the One is, and that
the Perishable is not. And thus any one amongst us who
is a partaker in this Faith does not raise the question;
hence he does not need our answer to it, and it may even
be a matter of indifference to him, as regards the Blessed
Life, whether he comprehend our answer to it or not.
But this question is raised by those who have hitherto
either believed only in the Manifold and have never risen
even to a presentiment of the One, or else have wandered
to and fro between both views, uncertain in which of the
two they should establish themselves and which reject al-
together; and these can only by means of an answer to this
question attain the insight which is necessary to the devel-
opment of the Blessed Life. For such I must answer the
question, and for them it is necessary that they should com-
prehend my answer.
Thus then stands the matter:--In so far as the Divine
Ex-istence (Daseyn) is itself its own immediate, living, and
efficient Ex-isting (daseyen),--ex-isting, I say, indicating
thereby an act of Ex-istence,--it is wholly like to the in-
ward essential Being (Seyri), and is therefore an invariable,
unchanging Unity, altogether incapable of Multiplicity.
Hence the principle of opposition cannot (I have here,
be it remembered, a double purpose: partly to present to
some of you, for the first time and in a popular way, the
Knowledge in question; partly, for others among you who
have already acquired this Knowledge in the scientific way,
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? 440
THE DOCTRINE OF RELIGION.
to combine into one single beam and centre of light that
which they have formerly seen in separate individual rays;
and I therefore now express myself with the strictest pre-
cision), the principle of opposition, I say, cannot fall im-
mediately within this act of the Divine Ex-istence, but must
lie beyond it; but this, however, in such wise that the out-
ward opposition shall be evident as immediately connected
with the living act and necessarily flowing from it; but by
no means as establishing an interval between God and us,
and so irreversibly excluding us from him. I conduct you
to an insight into this principle of Multiplicity thus:--
1. Whatever the Absolute Being (Seyn) or God is, that
he is wholly and immediately by and through himself;-- among other things, he ex-ists, manifests and reveals him-
self;--this Ex-istence (Daseyn),--and here is the important
point,--this Ex-istence is thus also by and through himself,
and only in his immediate and self-subsistent Being,--that
is, in immediate Life and Vitality,--does he ex-ist . In this
his act of Ex-istence he is present with his whole power of
ex-isting; and only in this, his efficient and living act, does
his immediate Ex-istence consist:--and in this respect it is
complete, one and unchangeable.
2. Being (Seyn) and Ex-istence (Daseyn) are here wholly
blended together and lost in each other; for to his Being,
by and through himself, his Ex-istence belongs, and can
have no other foundation or source whatever; while, on the
other hand, to his Ex-istence belongs everything that ap-
pertains to his inward and essential Being or Nature. The
whole distinction, set forth in our former lecture, between
,j Being (Seyn) and Ex-istence (Daseyn), and their indepen-
dence of each other, is thus seen to be only for us, and only
a result of our limitation; and by no means to have any
place, immediately and of itself, in the Divine Ex-istence.
3. I said further, in the preceding lecture, that in and to
mere Ex-istence itself, Being (Seyn) cannot be blended with
Ex-istence (Daseyn), but that they must be distinguished
from each other; so that Being may be apprehended as Be-
ing, and the Absolute as Absolute. This distinction,--this
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? LECTURE IV.
441
"as,"--this characterisation of the elements distinguished,
is in itself an absolute division, and the principle of all sub-
sequent division and multiplicity, as may be shortly made
evident to you in the following way:--
(a. ) In the first place, the "as," or characterization of
the two elements, does not immediately give their Being
(Seyri);--it gives only what they are, i e. their descrip-
tion and character;--it gives them in representation,
and indeed gives a mixed picture or representation of
both, in which they reciprocally interpenetrate and de-
termine each other, since the one can be apprehended
and characterized only by means of the other, as not
being that which the other is;--the other again being
distinguished as not being that which the former is.
In this distinction we have the genesis of Knowledge
and Consciousness; or, what is the same thing, repre-
sentation, description, and characterization, mediate per-
ception and recognition by means of character and sign;
and in this distinction lies the peculiar and fundamen-
tal principle of Knowledge. It is purely a relation:--
a relation of two things, however, does not lie wholly
either in the one or the other but between the two; it
is a third element, as is shown in the peculiar nature of
Knowledge as something wholly distinct from Being.
(b. ) This distinction occurs in Ex-istence (Daseyn)
itself and proceeds from it; and as the distinction does
not embrace its object immediately, but only the form
and character of the object, so Ex-istence does not ap-
prehend itself immediately in this distinction,--that is,
in Consciousness,-- but only a picture or representation
of itself. It does not conceive of itself immediately as
it is; but it conceives of itself only within the limita-
tions which are set to conception by the absolute nature
of conception itself. Popularly expressed, this is the
following:--We conceive of ourselves only in part, and
that not as we really are in ourselves; and the cause
that we do not conceive of the Absolute does not lie in
the Absolute itself, but in the conception which cannot
Lb
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? THE DOCTRINE OF RELIGION.
even conceive of itself. Were it able to conceive of it-
self, then would it be able to conceive of the Absolute,
for in its own Being, beyond the limitations of concep-
tion, it is itself the Absolute.
(<<. ) Thus it is in Consciousness, as a distinction, that
the primitive essence of the Divine Being and Ex-
istence suffers a change. What then is the one abso-
lute and invariable character of this change 1
Consider the following:--Knowledge, as a distinc-
tion, is a characterization of the thing distinguished;
every characterization, however, is in itself an assump-
tion of the fixed and abiding Being and Presence of
that which is characterized. Thus, by the act of con-
ception, that which in itself is the immediate living
Divine Life, and which we have previously so de-
scribed, becomes a definite and abiding substance:--
the schools would add, an objective substance, but this
arises from the other and not the reverse. Thus, it is
the living Divine Life that is changed; and a definite
and abiding substance is the form which it assumes in
that change;--in other words, the change of immedi-
ate Life into a definite dead substance is the funda-
mental character of that change which is imposed upon
Ex-istence by Consciousness. This abiding Presence
is the characteristic of that which we call the World;
hence conception is the true World-creator, by means of
the change of the Divine Life into a definite substance
which is involved in its essential character;--and only
to conception and in conception is there a World, as
the necessary form of Life in Consciousness;--but be-
yond conception,--that is, truly and in itself,--there
is nothing, and in all Eternity there can be nothing,
but the Living God in his own fulness of Life.
(d. ) The World is thus manifest, in its fundamen-
tal character, as proceeding from conception; and this
conception again is nothing but the "as,"--the charac-
terization of the Divine Being and Ex-istence. But
does not this World in conception, and the conception
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? LECTURE IV.
443
of it, assume again a new form ? --I mean necessarily
so, and with a necessity that may be made manifest?
In order to answer this question, consider with me
the following:--Ex-istence (Daseyn) apprehends itself,
as I said above, only in representation, and with a cha-
racter distinguishing it from Being (Seyn). This it
does solely of and through itself and by its own power;
and this power of self-observation is manifest in all
concentration, attention, and direction of thought to a
particular object;--in the language of science this in-
dependent self-apprehension of conception is named
reflexion, and thus we shall in future name it. This
direction of the power of Ex-istence and Consciousness
arises from the necessity for an "as,"--a characteriza-
tion of Ex-istence; and this necessity rests immediate-
ly on God's living act of Ex-istence. The foundation
of the independence and freedom of Consciousness is
indeed in God; but even on that account, because it is
in God, do that independence and freedom truly exist,
and are not an empty show. Through his own Ex-ist-
ence, and by its essential nature, God throws out from
him a part of his Ex-istence,--that is, such part of it
as becomes self-consciousness,--and establishes it in
true independence and freedom :--which point, as that
which solves the latest and deepest error of speculation,
I would not here pass over.
Ex-istence apprehends itself by its own independent
power:--this was the first thing to which I wished to
draw your attention here. What then arises in this
apprehension? This is the second thing to which I
now desire to direct your thoughts. As soon as it
distinctly looks upon itself, in its own present exist-
ence, there arises immediately, in thus turning its at-
tention forcibly upon itself, the perception that it is
this or that,--that it bears this or that character;--and
thus--here is the general expression of the result
which I entreat you to notice--thus, in reflexion upon
itself, does Knowledge, by itself and in virtue of its
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? THE DOCTRINE OF RELIGION.
own nature, give birth to a division in itself; since in
this act there is apparent not only Knowledge itself,
which would be one, but, at the same time, Knowledge
as this or that, with this or that character or attribute,
which adds a second element to the first, and that one
arising from the first;--so that the very foundation of
reflexion is thus divided into two separate parts. This
is the essential and fundamental law of reflexion.
(e. ) Now the first and immediate object of absolute
reflexion is Ex-istence itself; which, according to the
necessary form of Knowledge, as before explained, has
been changed from a living Life into a definite sub-
stance or World:--thus the first object of absolute
reflexion is the World. By reason of the essential
form of reflexion which we have just set forth, this
World must separate and divide itself in reflexion; so
that the World, or the abiding Ex-istence in the ab-
stract, may assume a definite character, and the ab-
stract World reproduce itself in reflexion under a par-
ticular shape. This, as we said, lies in reflexion it-
self as such;--reflexion, however, as we have also said,
is in itself absolutely free and independent . Hence,
were this reflexion inactive, were there nothing re-
flected,--as in consequence of this freedom might be
the case,--then there would be nothing apparent; but
were reflexion infinitely active, were there an endless
series of its acts--reflexion upon reflexion,--as through
this freedom might as well be the case,--then to every
new reflexion the World would appear in a new shape,
and thus proceed throughout an Infinite Time, which
is likewise created only by the absolute freedom of re-
flexion, in an endless course of change and transmuta-
tion, as an Infinite Manifold. As conception in the
abstract was seen to be the World-creator; so here,
the free act of reflexion is seen to be the creator of
Multiplicity, and indeed of an infinite Multiplicity, in
the World; while the World nevertheless, notwith-
standing this Multiplicity, remains the same, because
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? LECTURE IV.
445
the abstract conception, in its fundamental character,
remains One and the same.
(f. ) And now to combine what we have said into
one view;--Consciousness,--that is we ourselves,--is
the Divine Ex-istence (Daseyn) itself, and absolutely
one with it. This Divine Ex-istence apprehends it-
self and thereby becomes Consciousness; and its own
Being (Seyn) -- the true Divine Being--becomes a
World to it. In this position what does this Con-
sciousness contain? I think each of you will answer:
--" The World and nothing but the World. " Or does
this Consciousness also contain the immediate Divine
Life? I think each of you will answer:--" No;--for
Consciousness must necessarily change this immediate
Divine Life into a World; and thus, Consciousness be-
ing supposed, this change is also supposed as accom-
plished; and Consciousness itself is, by its very nature,
and therefore without being again conscious of it, the
completion of this change. But now, where is that
immediate Divine Life which, in its immediateness, is
itself Consciousness;--where has it vanished, since, ac-
cording to our own admissions rendered clearly neces-
sary by our previous conclusions, in this its immediate-
ness it is irreversibly effaced from Consciousness? We
reply:--It has not vanished, but it is and abides there,
where alone it can be, in the hidden and inaccessible
Being of Consciousness, which no conception can reach;
--in that which alone supports Consciousness, main-
tains it in Ex-istence, and even makes its Ex-istence
possible. In Consciousness the Divine Life is inevit-
ably changed into an actual and abiding World:--
further, every actual Consciousness is an act of re-
flexion; the act of reflexion, however, inevitably di-
vides the One World into an infinite variety of shapes,
the comprehension of which can never be completed,
and of which therefore only a finite series enters into
Consciousness. I ask:--Where then abides the One
World, in itself perfect and complete, as the efficient
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? THE DOCTRINE OF RELIGION.
antitype of the likewise perfect and complete Divine
Life ? --I answer:--It abides there, where alone it is,--
not in any individual act of reflexion, but in the one,
absolute, fundamental form of conception; which thou
canst never reproduce in actual, immediate Conscious-
ness, but only in Thought raising itself above Con-
sciousness;--just as thou canst likewise reproduce in
the same Thought the still farther removed, and more
deeply hidden, Divine Life. Where then,--in this stream
of actual reflexion, and its world-creation, flowing on
for ever through ceaseless changes,--where then abides
the One, Eternal and Unchangeable Being (Seyn) of Con-
sciousness manifested in the Divine Ex-istence (Da-
seyn)? It does not enter into this stream of change, but
only its type, image, or representation, enters therein.
As thy physical eye is a prism in which the light of
the sensuous world, which in itself is pure, simple and
colourless, breaks itself upon the surfaces of things in-
to many hues,--while nevertheless thou wilt not main-
tain on that account that the light is in itself coloured,
but only that, to thy eye, and while standing with thy
eye in this state of reciprocal influence, it separates
itself into colours,--although thou still canst not see
the light colourless, but canst only think it colourless,
to which thought thou givest credence only when the
nature of thy seeing eye becomes known to thee:--so
also proceed in the things of the spiritual world and
with the vision of thy spiritual eye. What thou seest,
that thou art: but thou art it not as thou seest it, nor
dost thou see it as thou art it . Thou art it, unchange-
able and pure, without colour and without shape. Only
reflexion,--which likewise thou thyself art, and which
therefore thou canst never put away from thee,--only
this causes it to separate before thee into innumerable
rays and shapes. Know therefore that it is not in it-
self thus broken up, and formed, and invested with a
multiplicity of shapes, but that it only seems so in this
thy reflexion, thy spiritual eye, by which alone thou
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? LECTURE III.
423
is the only source of reality, and all our knowledge is found-
ed upon experience alone;"--as if this were an axiom to
which no one could adduce a single objection. How is it
that this common mode of thought, and its guardians, have
so easily got over the causes of doubt which we have just
noticed, and even the positive grounds for the adoption of
the opposite view, as if they had not even an existence?
Why does the opposite view, which, even at the first glance,
and as yet without any deeper investigation, recommends
itself as much more natural and probable,--that the whole
outward Sense, and all its objects, are founded upon univer-
sal Thought, and that a sensible perception is possible only
in Thought, and as something thought, as a determination
of the general consciousness, but by no means in itself and
separated from consciousness,--I mean, the view that it is
not true that we see, hear, and feel absolutely, but only
that we are conscious of seeing, hearing, feeling,--why does
this view which we profess, and which we recognise with
absolute certainty to be the only right one, while we also
clearly perceive its opposite to be a palpable absurdity,--
why does this view, or even the possibility of it, remain
wholly concealed from the common mode of thought? It
may easily be explained:--The judgment of this mode of
thought is the necessary expression of its actual degree of
life. For those who cannot go beyond this mode of thought,
Life dwells, in the meantime, only in outward Sense, the re-
motest extremity of the nascent spiritual Life; in outward
Sense they have their whole round of being, their most vital
existence; in it alone they feel, love, and enjoy; and, of ne-
cessity, where their heart is, there is their faith also:--in
Thought, on the contrary, Life does not spring forth before
them directly as living flesh and blood but seems rather an
inchoate mass; and therefore Thought appears to them to
be a heterogeneous mist, belonging neither to themselves
nor to the matter in hand. Should they ever come so far
as to attain a more intense existence in Thought than in
seeing or hearing, and to feel and enjoy in it more keenly
than in Sense, then would their judgment also be different
from what it is.
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? 424
THE DOCTRINE OF HKLIUION.
Thus is Thought, even in its lowest manifestation, degraded and made of no account by the common view of
things, because this common view does not place the seat of
its Life in Thought,--has not even extended its spiritual
feelers thus far. Thought in its lowest manifestation, I said;
--for that, and nothing more, is this thought of an external
object, which has an antitype, a competitor for truth, in an
outward sensible perception. Thought, in its high and
proper form, is that which creates its own purely spiritual
object absolutely from itself, without the aid of outward
sense, and without any reference whatever to outward sense.
In ordinary life this mode of thought presents itself when,
for example, the question arises with regard to the origin of
the World, or of the Human Race; or regarding the inter-
nal laws of Nature; where, in the first case, it is clear that
at the creation of the world, and before the appearance of
the human race, there was no observer present whose expe-
rience could be cited; and, in the second case, the question
is not regarding specific phenomena, but regarding that in
which all individual phenomena coincide; and that which is
to be evolved is not any visible event, but a mental neces-
sity, which not only is, but is thus, and cannot be otherwise:--
that is, an object proceeding entirely from Thought itself:--
which first point I beg of you thoroughly to understand and
recognise.
In matters pertaining to this higher Thought, the adher-
ents of the common view proceed after this wise:--they let
others invent, or, where they are possessed of greater power,
they invent for themselves, by means of vagrant and law-
less thought, or, as it is called, fancy, one out of many
possible ways in which the actual fact in question may have
arisen ;--in the language of the schools they make an hypo-
thesis :--they then consult their desire, fear, hope, or what-
ever may be their ruling passion for the time, and, should it
assent, the fiction becomes established as a firm and unal-
terable truth. One of the many possible ways, I said; and
this is the leading characteristic of the proceeding we have
described :--but it is necessary that this expression should
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? LECTURE III.
425
be correctly understood. For, in itself, it is not true that
anything whatever is possible in many different ways; but
everything that is, is possible, actual, and necessary, at the
same time only in one perfectly fixed and definite way:--
and herein, indeed, lies the fundamental error of this pro-
ceeding, that it assumes many different possibilities, from
which it proceeds to select one for adoption, without being
able to verify this one by anything but its own caprice.
This proceeding is what we call Opinion, in opposition
to true Thought. Opinion, like Thought itself, possesses,
as its domain, the whole region lying beyond sensuous
experience; this region it fills with the productions of fan-
cy, either that of others or its own, to which desire alone
gives substance and duration; and all this happens simply
and solely because the seat of its spiritual Life is as yet no
higher than in the extremities of blind desire or aversion.
True Thought proceeds in a different way in filling up
this super-sensual region. It does not invent, but spon-
taneously perceives,--not one possibility among many,--but
the one and only possible, actual, and necessary mode; and
this does not seek its confirmation in a proof lying beyond
itself, but it contains within itself its own confirmation;
and, as soon as it is conceived, becomes evident to Thought
itself as the only possible and absolutely certain Truth,
establishing itself in the soul with an immoveable certainty
and evidence that completely destroys even the possibility
of doubt. Since this certainty, as we have said, attaches it-
self at once to the living act of Thought in its immediate
vitality, and to this only, it follows that every one who
would become a partaker in this certainty, must himself,
and in his own person, think the Truth, and cannot commit
to any other the accomplishment of this business in his
stead. Only this preliminary remark I desired to make be-
fore proceeding, as I now do, to our mutual realization of
true Thought in the highest elements of Knowledge.
The first task of such Thought is to conceive of Being in
itself with strict exactitude. I approach this conception thus;
I say:--Being (Seyn), proper and true Being, does not arise,
ib
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? 426
THE DOCTRINE OF RELIGION.
does not proceed, does not come forth out of nothingness.
For everything which thus arises, you are compelled to as-
sume a previous causal being, by virtue of which the other
at first arose. If you hold that at some earlier period this
second being has itself arisen in its turn, then you are again
compelled to assume a third being by virtue of which the
second arose; and should you attribute a beginning to the
third then you are compelled to assume a fourth,--and so on
for ever. You must, in every case, at last arrive at a Being
that has not thus arisen, and which therefore requires no
other thing to account for its being, but which is absolutely
through itself, by itself, and from itself. On this Being, to
which you must at last ascend from out the series of created
things, you must now and henceforward fix your attention;
and then it will become evident to you, if you have entered
fully with me into the preceding thoughts, that you can
only conceive of the true Being as a Being by itself, from it-
self, and through itself.
In the second place I add:--that within this Being no-
thing new can arise, nothing can alter its shape, nor shift
nor change; but that as it is now, so has it been from all
eternity, and so it endures unchangeably in all eternity.
For, since it is through itself alone, so is it,--completely,
without division, and without abatement,--all that, through
itself, it can be and must be. Were it in time to become
something new, then must it either have been previously
hindered, by some being foreign to itself, from becoming
this something; or it must become this something new
through the power of a being foreign to itself, which now
for the first time begins to exert an influence upon it:--
both of which suppositions stand in direct contradiction to
its absolute independence and self-sufficiency. And thus it
will become evident to you, if you have thoroughly compre-
hended these thoughts, that Being can be conceived of only
as absolutely One, not as Many; only as a self-comprehen-
sive, self-sufficient, and absolutely unchangeable Unity.
By this course of thought--and this is my third point
--you arrive only at a Being (Seyn) shut up, concealed,
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? LECTURE III. 427
wholly comprehended in itself;--you do not, by any means,
arrive at an Ex-istence (Daseyn;*)--I say to an Ex-istence,
manifestation, or revelation of this Being. I am most anx-
ious that you should understand this at once; and you will
undoubtedly do so, when you have strictly considered this
idea of Being, now for the first time set forth, and have so
become conscious in yourselves of what is contained in this
thought, and what is not contained in it. The natural il-
lusion which may obscure your minds against the desired
insight, I shall very soon examine.
To explain this more fully:--You perceive that I dis-
tinguish Being (Seyn)--essential, self-comprehended Being
--from Ex-istence (Daseyn), and represent these two ideas
as entirely opposed to each other,--as not even indirectly
connected with each other. This distinction is of the weigh-
tiest importance; and only through it can clearness and cer-
tainty be attained in the highest elements of Knowledge.
What Ex-istence (Daseyn) really is, will best be made evi-
dent by actual contemplation of this Ex-istence. I say,
therefore:--Essentially and at the root, the Ex-istence of
Being is the consciousness or conception of Being; as may
be made clear at once in the use of the word "is" when ap-
plied to any particular object,--for example, to this wall.
For, what is this "is" in the proposition, "The wall isV
It is obviously not the wall itself and identical with it; it
does not even assume that character, but it distinguishes
the wall, by the third person, as independent; it thus only
assumes to be an outward characteristic of essential Being,
an image or picture of such Being,--or, as we have ex-
pressed it above, and as it is most distinctly expressed, the
immediate, outward Ex-istence of the wall,--as its Being out
of its Being. (It is admitted that the whole of this experi-
* The English language does not contain terms by which the opposition of
the German "Heyn" and "Daseyn" can be expressed with the distinctness
of the original. "Being" and "ii'x-istence" are here adopted as the nearest
approach to a correct translation that our language admits of, although the
awkwardness of the expression is obvious, and the strict philosophical mean-
ing here attached to those terms is unknown in their common use. -- 7V.
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THE DOCTRINE OF RELIGION.
ment demands the most subtle abstraction and the keenest
inward observation; and it may be added, as the proof, that
no one has thoroughly performed the task, to whom it has
not become evident that the whole, and particularly the last
expression, is perfectly exact. )
The common mode of thought, it is true, is not wont to
remark this distinction; and it may well be that what I
have now said may seem to many something wholly new
and unheard of. The reason of which is, that their love and
affection are attracted directly to the object itself, interested
with it exclusively, and wholly occupied with it; and that
thus they have no time to tarry by the "is," or to consider
its significance, so that to them it is wholly lost . Hence it
usually happens that, leaping over the Ex-istence (Daseyn),
we believe that we have arrived at Being (Seyn) itself;
while nevertheless we forever remain in the fore-court, in
the Ex-istence:--and this common delusion may render the
proposition which we have submitted to you above, at first
sight, dark and unintelligible. In our present inquiry, how-
ever, everything depends on our comprehending this pro-
position at once, and henceforth giving it due attention.
We said that the Consciousness of Being, the "is" to the
Being, is itself the Ex-istence (Daseyn):--leaving out of
sight, in the mean time, the supposition that Consciousness
may be only one among other possible forms, modes, and
kinds of Ex-istence, and that there may be many other, per-
haps an infinite variety of, such forms, modes, and kinds of
Ex-istence. This supposition, however, must be dismissed:
--in the first place, because we here desire not to accumu-
late mere opinions, but truly to think; and secondly, with
reference to its consequences,--for with such a possibility
remaining, our union with the Absolute, as the only source
of Blessedness, could never be attained; but there would
rather be placed, between the Absolute and us, an immea-
surable chasm, as the true source of all Unblessedness.
We have therefore to make it manifest to you in thought,
--which is our fourth point--that the Consciousness of
Being is the only possible form and mode of the Ex-istence
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? LECTURE III.
429
{Daseyri) of Being; and, consequently, is itself immediately
and absolutely this Ex-istence of Being. We conduct you
to this insight in the following way:--Being (Seyn)--as
such, as Being, as abiding, unchangeable Being, without in
any respect laying aside its absolute character and inter-
mingling or blending itself with Ex-istence--must ex-ist.
Hence it must, in itself, be distinct from Ex-istence, and op-
posed to it; and indeed--since besides the absolute Being
(Seyn) itself there is nothing else whatever but its Ex-
istence (Daseyn)--this distinction and opposition must be
manifest in the Ex-istence (Daseyn) itself; and this, more
clearly expressed, is equivalent to the following:--Ex-ist-
ence (Daseyn) must apprehend, recognise, and image forth
itself as mere Ex-istence: and, opposed to itself, it must as-
sume and image forth an absolute Being (Seyn), whose mere
Ex-istence it is; it must thus, by its own nature, as opposed
to another and an absolute existence, annihilate itself:--
which is precisely the character of mere representation, con-
ception, or Consciousness of Being, as you have already seen
in our exposition of the "is. " And thus it is clear, if we
have succeeded in making these ideas thoroughly intelligible
to you, that the Ex-istence of Being must necessarily be--
cannot be other than--a Consciousness of itself--of Ex-
istence--as a mere image or representation of Absolute,
Self-existent Being.
That such is the case, and that Knowledge* or Conscious-
ness is the absolute Ex-istence (Daseyn),--or, as you may
now rather wish to say,--the manifestation and revelation
of Being (Seyn), in its only possible form:--this may be
distinctly understood and seen by Knowledge itself, as we
have now seen it. But--and this is our fifth point--this
Knowledge can, by no means, in itself, understand or see
how itself arises, and how from out the inward, self-compre-
hensive Being (Seyn) an Ex-istence (Daseyri), manifestation
* The reader will observe that in this and the succeeding lectures the word
"Wissen,"" which is here rendered by " Knowledge," is used in the sense of
"Cognition," to express the conscious act of Knowing, and not either the object or the result of that act. -- Tr.
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? 430
THE DOCTRINE OF KELIGION.
or revelation of itself can proceed;--as indeed we may dis-
tinctly perceive, by reference to our third point, that such
a sequential evolution is wholly beyond our power. The
reason of this is, that Ex-istence, as we have already shown,
cannot be without apprehending, recognising, and assuming
itself, because such self-conception is inseparable from its
nature; and thus Knowledge, by the very absoluteness of
its Ex-istence and its dependence on that Ex-istence, is cut
off from all possibility of passing beyond it, or of conceiving
and tracing itself prior to that Ex-istence. It is, for itself
and in itself, and so far well;--but wherever it is, it finds
itself already there in a certain determinate mode, which it
must accept just as it is presented to it, but which it can
by no means explain, nor declare how and whereby it has
become so. This unchangeably determined mode of the
Ex-istence of Knowledge, which can be apprehended only
by immediate comprehension and perception, is the essen-
tial and truly real Life of Knowledge.
But notwithstanding that this true and real Life of Know-
ledge cannot explain the definite mode in which it has a-
risen, it is yet susceptible of a general interpretation; and
we may understand and perceive with absolute certainty
what it is according to its essential inward nature;--which is
our sixth point. I lead you to this insight thus :--What we
set forth above, as our fourth point,--that Ex-istence is
necessarily Consciousness, and all that is involved in this
principle, follows from mere Ex-istence as such, and the con-
ception of such Ex-istence. Now, this Ex-istence (Daseyn)
itself is, resting and reposing on itself alone;--prior to any
conception of itself, and inseparable from every such con-
ception, as we have just proved;--and this its being, its
reality, which can only be immediately perceived, we have
called its Life. Whence has it then this being, so com-
pletely independent of its conception of itself, and of the
being which arises from that conception,--nay, rather pre-
ceding these, and first rendering them even possible? We
have said:--It is the living and efficient Ex-istence of the
Absolute itself which alone has power to be and to exist, and
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? LECTURE III.
431
beside which nothing is, nor truly exists. Now as the Ab-
solute can be only through itself, so also can it exist only
through itself; and as it, in its very self, and nothing else
in its stead, must be,--since indeed nothing out of it has
power either to be or to exist,--so does it exist even as it is
in itself, complete, undivided, without diminution, without
variableness or change, as Absolute Unity, as it is in its own
inward and essential nature. Thus the actual Life of Know-
ledge is, at bottom, the essential Being of the Absolute it-
self and nothing else; and between the Absolute or God,
and Knowledge in its deepest roots, there is no separation
or distinction, but both merge completely into one.
And thus we have already attained a point from which
our previous propositions become clearer, and light spreads
over our future way. That any living Ex-istence should be
wholly cut off from God,--all living Ex-istence, as we have
seen, being necessarily Life and Consciousness, and the dead
and unconscious having no place in Ex-istence,--that any
living Ex-istence should be wholly cut off from God, is ab-
solutely impossible; for only through the Ex-istence of God
in it is it maintained in Ex-istence, and were it possible
that God should disappear from within it, then would it
thereby itself disappear from Ex-istence. In the lower
grades of spiritual life, this Divine Ex-istence is seen only
through obscure coverings, and amid confused phantasma-
goria, which have their origin in the organs of the spiritual
sense through which man looks upon himself and upon Be-
ing; but to gaze upon it bright and unveiled, as indeed the
Divine Life and Ex-istence, and to bathe our whole being
in this Life with full enjoyment and love,--this is the True,
the unspeakably Blessed Life.
It is ever, we said, the Ex-istence (Daseyn) of the Abso-
lute and Divine Being {Seyri) that "is" (ex-ists) in all Life;--
by which expression " all Life," we here mean the universal
Life, according to the law, spoken of at the beginning of this
lecture, which in this respect cannot be otherwise than as it
is. In the lower grades of the spiritual life of man, how-
ever, that Divine Being, (Seyn) as such, does not reveal
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? 432
THE DOCTRINE OF RELIGION.
itself to Consciousness; but in the true central-point of spi-
ritual life, that Divine Being, in its own express nature,
does reveal itself to Consciousness; as, for example, I as-
sume that it has revealed itself to us. But, that it reveals
itself as such to Consciousness, can mean nothing else than
that it assumes the form which we have already seen to be
the necessary form of Ex-istence and Consciousness,--that,
namely, of an image, representation, or conception, which
gives itself out only as a conception, and not by any means
as the thing itself. Immediately, in its true essential na-
ture, and without any image or representation, it is at all
times present in the actual life of man, only unperceived;
and it continues there present as before, after it has been
perceived; only it is then, besides, recognised in an image
or representation. This representative form is the essential
nature of Thought;--and in particular the Thought we are
here considering bears, in its sufficiency for its own support
and confirmation, the character of Absoluteness; and there-
by approves itself as pure, true, and absolute Thought. --
And thus it is made evident on all sides, that only in pure
Thought can our union with God be recognised.
We have already said, but must yet again expressly in-
culcate it upon you, and commend it to your earnest atten-
tion, that as Being (Seyn) is One and not Manifold, and as
it is at once complete in itself, without variation or change,
and thus an essential and absolute Unity,--so also is Ex-
istence (Daseyn) or Consciousness--since it only exists
through Being and is only the Ex-istence of Being,--like-
wise an absolute, eternal, invariable, and unchanging Unity.
So it is, with absolute necessity, in itself;--and so it remains
in pure Thought. There is nothing whatever in Ex-istence
but immediate and living Thought:-- Thought, I say, but
by no means a thinking substance, a dead body in which
thought inheres,--with which no-thought indeed a no-think-
er is full surely at hand:--Thought, I say, and also the real
Life of this Thought, which at bottom is the Divine Life;
both of which--Thought and this its real Life--are molten
together into one inward organic Unity; like as, outwardly.
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? LECTURE III.
433
they are one simple, identical, eternal, unchangeable Unity.
Nevertheless, opposed to this latter outward Unity, there
arises in Thought the Appearance of a Manifold, partly be-
cause there are many thinking subjects, and partly on ac-
count of the infinite series of objects upon which the
thought of these subjects must eternally proceed. This Ap-
pearance arises even before pure Thought and the Blessed
Life in it, and Thought itself cannot forbid the presence of
this Appearance; but in no way does pure Thought believe
in this Appearance, nor love it, nor attempt to find enjoy-
ment in it. On the other hand, the lower life, in all its in-
ferior grades, believes in every appearance of this Manifold
and in the Manifold itself,--runs forth in vagrant dissipation
upon this Manifold and seeks in it for peace and enjoyment
of itself, which nevertheless it will never find in that way.
This remark may, in the first place, explain the picture
which we drew in our first lecture of the True Life and the
Apparent Life. To the outward eye, these two opposite
modes of Life are very similar to each other; both proceed
upon the same common objects, which are perceived by both
in the same way;--inwardly, however, they are very differ-
ent. The True Life does not even believe in the reality of
this Manifold and Changeable; it believes only in its Un-
changeable and Eternal Original, in the Divine Essence;--
with all its thought, its love, its obedience, its self-enjoy-
ment, for ever lost in and blended with that Original:--the
Apparent Life, on the contrary, neither knows nor compre-
hends any Unity whatsoever, but even regards the Manifold
and Perishable as the True Being, and is satisfied with it
as such. In the second place, this remark imposes upon us
the task of setting forth the true ground why that which,
according to our doctrine, is in itself absolutely One, and
remains One in True Life and Thought, does nevertheless
in an appearance, which we must yet admit to be permanent
and indestructible, become transmuted into a Manifold and
Changeable;--the true ground of this transmutation, I say,
we must at least set forth, and distinctly announce to you,
although the clear demonstration of it may be inaccessible
Kb
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? 434
THE DOCTRINE OF RELIGION.
to popular communication. The exposition of this ground
of the Manifold and Changeable, with the farther applica-
tion of what we have said to-day, shall form the subject of
our next discourse, to which I now respectfully invite you.
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? 435
LECTURE IV.
CONDITIONS OF THE BLESSED LIFE:--DOCTRINE OF
BEING:--MANIFESTATION OF THE ONE DIVINE
BEING IN CONSCIOUSNESS AS A MANIFOLD
EXISTENCE, OR WORLD.
Let us begin the business of to-day with a survey of our
purpose in these discourses, as well as of what has now
been accomplished for that purpose.
My position is this:--Man is not destined to misery, but
he may be a partaker in peace, tranquillity, and Blessedness,
here below, everywhere, and for ever, if he but will to be so.
This Blessedness however, cannot be superadded to him
by any outward power, nor by any miracle of an outward
power, but he must lay hold of it for himself, and with his
own hands. The source of all misery among men is their
vagrancy in the Manifold and Changeable;--the sole and
absolute condition of the Blessed Life is the apprehension of
the One Eternal with inward love and enjoyment; although
we indeed apprehend this Unity only in a picture or repre-
sentation, and cannot in reality ourselves attain to or trans-
form ourselves into it.
The proposition which we have thus laid down, I would
now, in the first place, bring home to your minds in clear
insight, and thoroughly convince you of its truth. We here
aim at instruction and enlightenment, which alone have en-
during value; not at a mere fugitive emotion or awakening
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? 43G
THE DOCTRINK OF RELIGION.
of the fancy, which for the most part passes away without
leaving a trace behind it. For the attainment of this clear
insight, which we here strive to reach, the following steps
are indispensably requisite:--First, that we should conceive
of Being (Seyn) as absolutely by and through itself alone,
as One, invariable, and unchangeable. This conception of
Being is by no means an exclusive possession of the schools;
but every Christian who in his childhood has received a
sound religious education has even then, in the Christian
Doctrine of the Divine Nature, become acquainted with our
conception of being. Secondly, another requisite for this in-
sight is the conception that we, the thinking beings, with
respect to what we are in ourselves, are by no means this
Absolute Being; but that we are nevertheless, in the inner-
most root of our existence, inseparably connected with it,
since otherwise we should have no power to exist at alL
This latter conception may be more or less clear, particularly
in regard to the mode of this our relation to the Godhead.
We have set forth this relation in the greatest clearness
with which, in our opinion, it can be invested in a popu-
lar discourse, thus ij^Besides God, there is truly and in
the proper sense of the word no other Ex-istence what-
ever but--Knowledge; and this Knowledge is the Divine
Ex-istence (Daseyn) itself, absolutely and immediately; and,
in so far as we are this Knowledge, we are ourselves, in the
deepest root of our being, the Divine Ex-istence. All other
things that appear to us as Ex-istences--outward objects,
bodies, souls, we ourselves in so far as we ascribe to our-
selves a separate and independent Being--do not truly and
in themselves exist; but they exist only in Consciousness
and Thought, as that of which we are conscious or of which
we think, and in no other way whatever. This, I say, is the
clearest expression by which, in my opinion, this conception
can be popularly communicated to men. But should any
one be unable to understand even this expression,--yea,
should he even be unable to apprehend or conceive anything
whatever regarding the mode of this relation, yet would he
not thereby be excluded from the Blessed Life, nor even
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? LECTURE IV.
437
hindered in any way from entering upon it. But on the
other hand, according to my absolute conviction, the follow-
ing are indispensable requisites to the attainment of the
Blessed Life:--(1. ) That we should have fixed principles
and convictions respecting God and our relation to him,
which do not merely float in our memory, without our par-
taking of them, as something we have learned from others;
but which are really true to us, living and active in our-
selves. For even in this does Religion consist:--and he
who does not possess such principles, in such a way, has no
Religion, and therefore no Being, nor Ex-istence, nor true
Self at all; but he passes away, like a shadow, amid the
Manifold and Perishable. (2. ) Another requisite to the
Blessed Life is that this living Religion within us should
at least go so far as to convince us entirely of our own
Nothingness in ourselves, and of our Being only in God
and through God; that we should at least feel this rela-
tionship continually and without interruption; and that,
even although it should not be distinctly expressed either
in thought or language, it should yet be the secret spring,
the hidden principle, of all our thoughts, feelings, emotions,
and desires. That these things are indispensable requisites
to a Blessed Life, is, I say, my absolute conviction; and
this conviction is here set forth for the benefit of those who
already assume the possibility of a Blessed Life, who stand
in need of it or of confirmation in it, and who therefore de-
sire to receive guidance in the way towards it. Notwith-
standing this, we can not only frankly admit that a man
may make shift without Religion, without True Ex-istence,
without inward peace and Blessedness, and assure himself
of coming off well enough without these, as indeed may
be true; but we are also ready freely to concede to such a
man all possible honour and merit which, without Religion,
he may be able to acquire. We embrace this opportunity
frankly to confess that, neither in the speculative nor in the
popular form of our doctrine, can we compel any man, or
force our convictions upon him; nor would we wish to do so
even if we could.
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? 438
THE DOCTRINE OF RELIGION.
The definitive result of our former lecture, which we in-
tend to follow out to-day, was this:--God not only is, in
himself and contained within himself, but he also ex-ists,
and manifests himself; and this his immediate Ex-istence
(Daseyn) is necessarily Knowledge:--this latter necessity
being seen and apprehended in Knowledge itself. In this
his Existence (Daseyn) he ex-ists,--as is also necessary and
may in like manner be seen to be necessary,--he ex-ists, I
say, as he is absolutely in himself, in his own Being (Seyn),
without changing in aught by his passage from Being (Seyn)
to Ex-istence (Daseyn), without any intervening division
or other separation between these two states. God is in
himself One and not Many; he is in himself identical,
the same, without change or variation; he ex-ists precisely
as he is in himself, and therefore he necessarily ex-ists as
One, without change or variation;--and as Knowledge, or
we ourselves, are this Divine Ex-istence, so also in us, in so
far as we are this Divine Ex-istence, there can be no varia-
tion or change, neither multiplicity nor variety, neither di-
vision, difference, nor opposition. --So must it be, and other-
wise it cannot be:--therefore it is so.
But in Reality we nevertheless find this multiplicity and
variety, these divisions, differences, and oppositions of Being,
and in Being,--which in Thought are clearly seen to be ab-
solutely impossible; and hence arises the task of reconciling
this contradiction between our perceptions of Reality and
pure Thought; of showing how these opposing judgments
may consist with each other, and so both prove true; and,
in particular, of so solving this problem that it may become
obvious whence, and from what principles, this Multiplicity
arises in the simple Unity of Being.
In the first place, and before everything else, let us ask:
--Who is it that raises the question as to the source of the
Manifold, and seeks such an insight into this source as may
enable him to see the Manifold in its first outgoings, and
thus obtain a knowledge of the mode of the transition? It
is not firm and unwavering Faith. Faith briefly disposes
of the matter thus:--" There is absolutely but the One,
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? LECTURE IV.
Unchangeable and Eternal, and nothing besides Him; hence
all that is fleeting and changeable full surely is not, and its
seeming appearance is but an empty show;--this I know,
whether I can explain this appearance or not; my assurance
is neither strengthened in the one case, nor weakened in the
other. " This Faith reposes immovably in the fact of its in-
sight, without feeling the want of the mode ;--it is content
with the "That" without asking for the "How. " Thus, for
example, in the Gospel of John, Christianity does not an-
swer this question at all; it does not even once touch it,
or only wonders at the presence of the Perishable, having
this firm Faith and assurance that only the One is, and that
the Perishable is not. And thus any one amongst us who
is a partaker in this Faith does not raise the question;
hence he does not need our answer to it, and it may even
be a matter of indifference to him, as regards the Blessed
Life, whether he comprehend our answer to it or not.
But this question is raised by those who have hitherto
either believed only in the Manifold and have never risen
even to a presentiment of the One, or else have wandered
to and fro between both views, uncertain in which of the
two they should establish themselves and which reject al-
together; and these can only by means of an answer to this
question attain the insight which is necessary to the devel-
opment of the Blessed Life. For such I must answer the
question, and for them it is necessary that they should com-
prehend my answer.
Thus then stands the matter:--In so far as the Divine
Ex-istence (Daseyn) is itself its own immediate, living, and
efficient Ex-isting (daseyen),--ex-isting, I say, indicating
thereby an act of Ex-istence,--it is wholly like to the in-
ward essential Being (Seyri), and is therefore an invariable,
unchanging Unity, altogether incapable of Multiplicity.
Hence the principle of opposition cannot (I have here,
be it remembered, a double purpose: partly to present to
some of you, for the first time and in a popular way, the
Knowledge in question; partly, for others among you who
have already acquired this Knowledge in the scientific way,
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? 440
THE DOCTRINE OF RELIGION.
to combine into one single beam and centre of light that
which they have formerly seen in separate individual rays;
and I therefore now express myself with the strictest pre-
cision), the principle of opposition, I say, cannot fall im-
mediately within this act of the Divine Ex-istence, but must
lie beyond it; but this, however, in such wise that the out-
ward opposition shall be evident as immediately connected
with the living act and necessarily flowing from it; but by
no means as establishing an interval between God and us,
and so irreversibly excluding us from him. I conduct you
to an insight into this principle of Multiplicity thus:--
1. Whatever the Absolute Being (Seyn) or God is, that
he is wholly and immediately by and through himself;-- among other things, he ex-ists, manifests and reveals him-
self;--this Ex-istence (Daseyn),--and here is the important
point,--this Ex-istence is thus also by and through himself,
and only in his immediate and self-subsistent Being,--that
is, in immediate Life and Vitality,--does he ex-ist . In this
his act of Ex-istence he is present with his whole power of
ex-isting; and only in this, his efficient and living act, does
his immediate Ex-istence consist:--and in this respect it is
complete, one and unchangeable.
2. Being (Seyn) and Ex-istence (Daseyn) are here wholly
blended together and lost in each other; for to his Being,
by and through himself, his Ex-istence belongs, and can
have no other foundation or source whatever; while, on the
other hand, to his Ex-istence belongs everything that ap-
pertains to his inward and essential Being or Nature. The
whole distinction, set forth in our former lecture, between
,j Being (Seyn) and Ex-istence (Daseyn), and their indepen-
dence of each other, is thus seen to be only for us, and only
a result of our limitation; and by no means to have any
place, immediately and of itself, in the Divine Ex-istence.
3. I said further, in the preceding lecture, that in and to
mere Ex-istence itself, Being (Seyn) cannot be blended with
Ex-istence (Daseyn), but that they must be distinguished
from each other; so that Being may be apprehended as Be-
ing, and the Absolute as Absolute. This distinction,--this
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? LECTURE IV.
441
"as,"--this characterisation of the elements distinguished,
is in itself an absolute division, and the principle of all sub-
sequent division and multiplicity, as may be shortly made
evident to you in the following way:--
(a. ) In the first place, the "as," or characterization of
the two elements, does not immediately give their Being
(Seyri);--it gives only what they are, i e. their descrip-
tion and character;--it gives them in representation,
and indeed gives a mixed picture or representation of
both, in which they reciprocally interpenetrate and de-
termine each other, since the one can be apprehended
and characterized only by means of the other, as not
being that which the other is;--the other again being
distinguished as not being that which the former is.
In this distinction we have the genesis of Knowledge
and Consciousness; or, what is the same thing, repre-
sentation, description, and characterization, mediate per-
ception and recognition by means of character and sign;
and in this distinction lies the peculiar and fundamen-
tal principle of Knowledge. It is purely a relation:--
a relation of two things, however, does not lie wholly
either in the one or the other but between the two; it
is a third element, as is shown in the peculiar nature of
Knowledge as something wholly distinct from Being.
(b. ) This distinction occurs in Ex-istence (Daseyn)
itself and proceeds from it; and as the distinction does
not embrace its object immediately, but only the form
and character of the object, so Ex-istence does not ap-
prehend itself immediately in this distinction,--that is,
in Consciousness,-- but only a picture or representation
of itself. It does not conceive of itself immediately as
it is; but it conceives of itself only within the limita-
tions which are set to conception by the absolute nature
of conception itself. Popularly expressed, this is the
following:--We conceive of ourselves only in part, and
that not as we really are in ourselves; and the cause
that we do not conceive of the Absolute does not lie in
the Absolute itself, but in the conception which cannot
Lb
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? THE DOCTRINE OF RELIGION.
even conceive of itself. Were it able to conceive of it-
self, then would it be able to conceive of the Absolute,
for in its own Being, beyond the limitations of concep-
tion, it is itself the Absolute.
(<<. ) Thus it is in Consciousness, as a distinction, that
the primitive essence of the Divine Being and Ex-
istence suffers a change. What then is the one abso-
lute and invariable character of this change 1
Consider the following:--Knowledge, as a distinc-
tion, is a characterization of the thing distinguished;
every characterization, however, is in itself an assump-
tion of the fixed and abiding Being and Presence of
that which is characterized. Thus, by the act of con-
ception, that which in itself is the immediate living
Divine Life, and which we have previously so de-
scribed, becomes a definite and abiding substance:--
the schools would add, an objective substance, but this
arises from the other and not the reverse. Thus, it is
the living Divine Life that is changed; and a definite
and abiding substance is the form which it assumes in
that change;--in other words, the change of immedi-
ate Life into a definite dead substance is the funda-
mental character of that change which is imposed upon
Ex-istence by Consciousness. This abiding Presence
is the characteristic of that which we call the World;
hence conception is the true World-creator, by means of
the change of the Divine Life into a definite substance
which is involved in its essential character;--and only
to conception and in conception is there a World, as
the necessary form of Life in Consciousness;--but be-
yond conception,--that is, truly and in itself,--there
is nothing, and in all Eternity there can be nothing,
but the Living God in his own fulness of Life.
(d. ) The World is thus manifest, in its fundamen-
tal character, as proceeding from conception; and this
conception again is nothing but the "as,"--the charac-
terization of the Divine Being and Ex-istence. But
does not this World in conception, and the conception
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? LECTURE IV.
443
of it, assume again a new form ? --I mean necessarily
so, and with a necessity that may be made manifest?
In order to answer this question, consider with me
the following:--Ex-istence (Daseyn) apprehends itself,
as I said above, only in representation, and with a cha-
racter distinguishing it from Being (Seyn). This it
does solely of and through itself and by its own power;
and this power of self-observation is manifest in all
concentration, attention, and direction of thought to a
particular object;--in the language of science this in-
dependent self-apprehension of conception is named
reflexion, and thus we shall in future name it. This
direction of the power of Ex-istence and Consciousness
arises from the necessity for an "as,"--a characteriza-
tion of Ex-istence; and this necessity rests immediate-
ly on God's living act of Ex-istence. The foundation
of the independence and freedom of Consciousness is
indeed in God; but even on that account, because it is
in God, do that independence and freedom truly exist,
and are not an empty show. Through his own Ex-ist-
ence, and by its essential nature, God throws out from
him a part of his Ex-istence,--that is, such part of it
as becomes self-consciousness,--and establishes it in
true independence and freedom :--which point, as that
which solves the latest and deepest error of speculation,
I would not here pass over.
Ex-istence apprehends itself by its own independent
power:--this was the first thing to which I wished to
draw your attention here. What then arises in this
apprehension? This is the second thing to which I
now desire to direct your thoughts. As soon as it
distinctly looks upon itself, in its own present exist-
ence, there arises immediately, in thus turning its at-
tention forcibly upon itself, the perception that it is
this or that,--that it bears this or that character;--and
thus--here is the general expression of the result
which I entreat you to notice--thus, in reflexion upon
itself, does Knowledge, by itself and in virtue of its
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? THE DOCTRINE OF RELIGION.
own nature, give birth to a division in itself; since in
this act there is apparent not only Knowledge itself,
which would be one, but, at the same time, Knowledge
as this or that, with this or that character or attribute,
which adds a second element to the first, and that one
arising from the first;--so that the very foundation of
reflexion is thus divided into two separate parts. This
is the essential and fundamental law of reflexion.
(e. ) Now the first and immediate object of absolute
reflexion is Ex-istence itself; which, according to the
necessary form of Knowledge, as before explained, has
been changed from a living Life into a definite sub-
stance or World:--thus the first object of absolute
reflexion is the World. By reason of the essential
form of reflexion which we have just set forth, this
World must separate and divide itself in reflexion; so
that the World, or the abiding Ex-istence in the ab-
stract, may assume a definite character, and the ab-
stract World reproduce itself in reflexion under a par-
ticular shape. This, as we said, lies in reflexion it-
self as such;--reflexion, however, as we have also said,
is in itself absolutely free and independent . Hence,
were this reflexion inactive, were there nothing re-
flected,--as in consequence of this freedom might be
the case,--then there would be nothing apparent; but
were reflexion infinitely active, were there an endless
series of its acts--reflexion upon reflexion,--as through
this freedom might as well be the case,--then to every
new reflexion the World would appear in a new shape,
and thus proceed throughout an Infinite Time, which
is likewise created only by the absolute freedom of re-
flexion, in an endless course of change and transmuta-
tion, as an Infinite Manifold. As conception in the
abstract was seen to be the World-creator; so here,
the free act of reflexion is seen to be the creator of
Multiplicity, and indeed of an infinite Multiplicity, in
the World; while the World nevertheless, notwith-
standing this Multiplicity, remains the same, because
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? LECTURE IV.
445
the abstract conception, in its fundamental character,
remains One and the same.
(f. ) And now to combine what we have said into
one view;--Consciousness,--that is we ourselves,--is
the Divine Ex-istence (Daseyn) itself, and absolutely
one with it. This Divine Ex-istence apprehends it-
self and thereby becomes Consciousness; and its own
Being (Seyn) -- the true Divine Being--becomes a
World to it. In this position what does this Con-
sciousness contain? I think each of you will answer:
--" The World and nothing but the World. " Or does
this Consciousness also contain the immediate Divine
Life? I think each of you will answer:--" No;--for
Consciousness must necessarily change this immediate
Divine Life into a World; and thus, Consciousness be-
ing supposed, this change is also supposed as accom-
plished; and Consciousness itself is, by its very nature,
and therefore without being again conscious of it, the
completion of this change. But now, where is that
immediate Divine Life which, in its immediateness, is
itself Consciousness;--where has it vanished, since, ac-
cording to our own admissions rendered clearly neces-
sary by our previous conclusions, in this its immediate-
ness it is irreversibly effaced from Consciousness? We
reply:--It has not vanished, but it is and abides there,
where alone it can be, in the hidden and inaccessible
Being of Consciousness, which no conception can reach;
--in that which alone supports Consciousness, main-
tains it in Ex-istence, and even makes its Ex-istence
possible. In Consciousness the Divine Life is inevit-
ably changed into an actual and abiding World:--
further, every actual Consciousness is an act of re-
flexion; the act of reflexion, however, inevitably di-
vides the One World into an infinite variety of shapes,
the comprehension of which can never be completed,
and of which therefore only a finite series enters into
Consciousness. I ask:--Where then abides the One
World, in itself perfect and complete, as the efficient
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? THE DOCTRINE OF RELIGION.
antitype of the likewise perfect and complete Divine
Life ? --I answer:--It abides there, where alone it is,--
not in any individual act of reflexion, but in the one,
absolute, fundamental form of conception; which thou
canst never reproduce in actual, immediate Conscious-
ness, but only in Thought raising itself above Con-
sciousness;--just as thou canst likewise reproduce in
the same Thought the still farther removed, and more
deeply hidden, Divine Life. Where then,--in this stream
of actual reflexion, and its world-creation, flowing on
for ever through ceaseless changes,--where then abides
the One, Eternal and Unchangeable Being (Seyn) of Con-
sciousness manifested in the Divine Ex-istence (Da-
seyn)? It does not enter into this stream of change, but
only its type, image, or representation, enters therein.
As thy physical eye is a prism in which the light of
the sensuous world, which in itself is pure, simple and
colourless, breaks itself upon the surfaces of things in-
to many hues,--while nevertheless thou wilt not main-
tain on that account that the light is in itself coloured,
but only that, to thy eye, and while standing with thy
eye in this state of reciprocal influence, it separates
itself into colours,--although thou still canst not see
the light colourless, but canst only think it colourless,
to which thought thou givest credence only when the
nature of thy seeing eye becomes known to thee:--so
also proceed in the things of the spiritual world and
with the vision of thy spiritual eye. What thou seest,
that thou art: but thou art it not as thou seest it, nor
dost thou see it as thou art it . Thou art it, unchange-
able and pure, without colour and without shape. Only
reflexion,--which likewise thou thyself art, and which
therefore thou canst never put away from thee,--only
this causes it to separate before thee into innumerable
rays and shapes. Know therefore that it is not in it-
self thus broken up, and formed, and invested with a
multiplicity of shapes, but that it only seems so in this
thy reflexion, thy spiritual eye, by which alone thou
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