Why should that which was possible when
religious faith and natural understanding were yet at vari-
ance to a certain extent, become impossible now that they
have been reconciled to each other, and, forgetting their
former disunion, pursue in friendship one and the same end?
religious faith and natural understanding were yet at vari-
ance to a certain extent, become impossible now that they
have been reconciled to each other, and, forgetting their
former disunion, pursue in friendship one and the same end?
Fichte - Nature of the Scholar
" he is loudly
answered from the depths of his own soul, "0 no, thou art
as empty and needful as before. " They now imagine that
they have been mistaken in their choice of an object, and
throw themselves eagerly into another. This satisfies them
as little as the first:--there is no object under the sun or
moon that will satisfy them. Would we that any such ob-
ject should satisfy them? By no means :--that nothing
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? S96
THE DOCTRINE OF RELIGION.
finite and perishable can satisfy them,--this is precisely the
one tie that still connects them with the Eternal and pre-
serves them in existence:--did they find any one earthly
object that should fill them with perfect satisfaction, then
were they thereby irretrievably thrust forth from the God-
head, and cast out into the eternal death of Nothingness.
And thus do they fret and vex away their life;--in every
condition thinking that if it were but otherwise with them
it would be better with them, and then, when it has become
otherwise, discovering that it is not better;--in every position
believing that if they could but attain yonder height which
they descry above them, they would be freed from their an-
guish, but finding nevertheless, even on the desired height,
their ancient sorrow. In riper years, perchance, when the
fresh enthusiasm and glad hopefulness of youth have van-
ished, they take counsel with themselves, review their whole
previous life, and attempt to draw therefrom some conclu-
sive doctrine;--attempt, it may be, to convince themselves
that no earthly good whatever can give them satisfaction:
--And what do they now? They determine perhaps to re-
nounce all faith in happiness and peace; blunting or dead-
ening, as far as possible, their still inextinguishable aspira-
tions; and then they call this insensibility the only true
wisdom, this despair of all salvation the only true salvation,
and their pretended knowledge that man is not destined to
happiness, but only to this vain striving with nothing and
for nothing, the true understanding. Perchance they re-
nounce only their hope of satisfaction in this earthly life;
but please themselves with a certain promise, handed down
to them by tradition, of a Blessedness beyond the grave.
Into what a mournful delusion do they now fall! Full
surely, indeed, there lies a Blessedness beyond the grave for
those who have already entered upon it here, and in no
other form or way than that by which they can already
enter upon it here, in this present moment; but by mere
burial man cannot arrive at Blessedness,--and in the future
life, and throughout the whole infinite range of all future
life, they would seek for happiness as vainly as they have
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? I. KOTUKE I.
397
already sought it here, if they were to seek it in aught else
than in that which already surrounds them so closely here
below that throughout Eternity it can never be brought
nearer to them,--in the Infinite. And thus does the poor child of Eternity, cast forth from his native home, and sur-
rounded on all sides by his heavenly inheritance which yet
his trembling hand fears to grasp, wander, with fugitive and
uncertain step throughout the waste, everywhere labouring
to establish for himself a dwelling-place, but happily ever
reminded, by the speedy downfall of each of his successive
habitations, that he can find peace nowhere but in his Father's house.
Thus, my hearers, is the True Life necessarily Blessedness
itself; and the Apparent Life necessarily Unblessedness.
And now consider with me the following:--I say, the
element, the atmosphere, the substantial form--if this latter
expression may be better understood--the element, the
atmosphere, the substantial form of the True Life, is
Thought.
In the first place, no one surely will be disposed, seriously,
and in the proper meaning of the words, to ascribe Life and
Blessedness to anything which is not conscious of itself. All
Life thus presupposes self-consciousness, and it is self-con-
sciousness alone which is able to lay hold of Life and make
it an object of enjoyment.
Thus then :--The True Life and its Blessedness consists
in a union with the Unchangeable and Eternal: but the
Eternal can be apprehended only by Thought, and is in no
other way approachable by us. The One and Unchangeable
is apprehended as the foundation of ourselves and of the
world, and this in a double respect:--partly as the cause
whereby all things have come into existence, and have not
remained in mere nothingness; partly that in Him, and in
His essential nature--which in this way only is conceivable
to us, but in all other ways, remains wholly inconceivable--
is contained the cause why all things exist as they are, and
in no other way. And thus the True Life and its Blessed-
ness consists in Thought; that is, in a certain definite view
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? 398
THE DOCTRINE OF RELIGION.
of ourselves and the world as proceeding from the essential,
self-contained Divine Nature :--and therefore a Doctrine of
Blessedness can be nothing else than a Doctrine of Know-
ledge, since there is absolutely no other doctrine but a Doc-
trine of Knowledge. In the mind,--in the self-supporting
life of Thought,--Life itself subsists, for beyond the mind
there is no true Existence. To live truly, means to think
truly, and to discern the truth.
Thus it is:--let no one be deceived by the invectives
which, in these later godless and soulless times, are poured
forth on what is termed speculation. It is a striking charac-
teristic of these invectives that they proceed from those
only who know nothing of speculation;--no one who does
know it has inveighed against it. It is only to the highest
flight of thought that the Godhead is revealed, and it is to
be apprehended by no other sense whatever;--to seek to
make men suspicious of this mental effort, is to wish to cut
them off for ever from God and from the enjoyment of
Blessedness.
Wherein should Life and the Blessedness of Life have
their element if they had it not in Thought? Perhaps in
certain sensations and feelings, with reference to which it
matters not to us whether they minister to the grossest sen-
sual enjoyments or the most refined spiritual raptures 1
How could a mere feeling, which by its very nature is de-
pendent on circumstance, secure for itself an eternal and
unchangeable duration ? --and how could we, amid the ob-
scurity which, for the same reason, necessarily accompanies
mere feeling, inwardly perceive and enjoy such an un-
changeable continuance? No: it is only the light of pure
Knowledge, thoroughly transparent to itself, and in free pos-
session of all that it contains, which, by means of this clear-
ness, can guarantee its unalterable endurance.
Or, shall the Blessed Life consist in virtuous action and
behaviour? What the profane call virtue,--i. e. that a man
pursue his calling or occupation in a legitimate way, give
other men their due, and perhaps bestow something on the
poor :--this virtue will, hereafter as hitherto, be exacted by
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? LECTURE I.
399
law, and prompted by natural sympathy. But no one can
rise to True Virtue, to god-like action, creating the True and
the Good in this world, who does not lovingly embrace the
Godhead in clear comprehension; while he who does so
embrace it will thus act without either formal intention or
positive reward, and cannot act otherwise.
We do not here, by any means, promulgate a new doctrine
regarding the spiritual world, but this is the old doctrine
which has been taught in all ages. Thus, for example,
Christianity makes Faith,thc one indispensable condition of
True Life and Blessedness, and rejects, as worthless and
dead, everything without exception that does not spring
from this Faith. But this Faith is the same thing which
we have here named Thought:--the only true view of our-
selves and of the world in the One Unchangeable Divine
Being. It is only after this Faith,--i. e. this clear and living
vision,--has disappeared from the world that men have
placed the conditions of the Blessed Life in what is called
virtue, and thus sought a noble fruit on a wild and unculti-
vated stem.
To this Life, the general characteristics of which have
been set forth in this preliminary sketch, I have here pro-
mised to point you the way;--I have pledged myself to show
you the means by which this Blessed Life may be attained
and enjoyed. This instruction may be comprised in a single
remark, this namely:--It is not required of man that he
should create the Eternal, which he could never do;--the
Eternal is in him, and surrounds him at all times;--he has
but to forsake the Transitory and Perishable with which the
True Life can never unite, and thereupon the Eternal, with
all its Blessedness, will forthwith descend and dwell with
him. We cannot win Blessedness, but we may cast away
our wretchedness; and thereupon Blessedness will forthwith
of itself supply the vacant place. Blessedness, as we have
seen, is unwavering repose in the One Eternal; wretched-
ness is vagrancy amid the Manifold and Transitory; and
therefore the condition of becoming blessed is the return of
our love from the Many to the One.
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? 400
THE DOCTRINE OF RELIGION.
That which is vagrant amid the Manifold and Transitory
is dissolved, poured forth, and spread abroad like water;
notwithstanding its desire to love this and that and many
things besides, it really loves nothing; and just because it
would be everywhere at home, it is nowhere at home. This
vagrancy is our peculiar nature, and in it we are born. For
this reason the return of the mind to the One Eternal,
which is never produced by the common view of things but
must be brought about by our own effort, appears as concen-
tration of the mind, and its indwelling in itself;--as earnest-
ness, in opposition to the merry game we play amid the
manifold diversities of life;--and as profound thoughtfulness,
in opposition to the light-hearted thoughtlessness which,
while it has much to comprehend, yet comprehends nothing
thoroughly. This profound and thoughtful earnestness, this
strict concentration of the mlnd^and'itsTndwelling in itself,
is the one condition under which the Blessed Life can ap-
proach us; but under this condition it approaches and
dwells with us surely and infallibly.
It is certainly true, that, by this withdrawal of our mind
from the Visible, the objects of our former love fade from
our view, and gradually disappear, until we regain them
clothed with fresh beauty in the aether of the new world
which rises before us; and that our whole previous life
perishes, until we regain it as a slight adjunct to the new
life which begins within us. But this is the destiny in-
separable from all Finite Existence; only through death
does it enter into life. Whatever is mortal must die, no-
thing can deliver it from the power of its own nature; in
the Apparent Life it dies continually; where the True Life
begins, in that one death it dies for ever, and for all the un-
known series of future deaths which, in its Apparent Life,
may yet lie before it.
I have promised to show you the way towards the Blessed
Life! But with what applications, and under what images,
forms, and conceptions, shall such instruction be addressed
to this age, in these circumstances? The images and forms
of the established religion, which say the same things which
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? LECTURE I.
401
alone we can here say, and which say them besides in the
same way in which alone we can here say them, because it
is the most fitting way,-- these images and forms have been
first of all emptied of their significance, then openly derid-
ed, and lastly given over to silent and polite contempt. The
propositions and syllogisms of the philosophers are accused
of being pernicious to the country and the nation, and sub-
versive of sound sense, and that before a tribunal where
neither accuser nor judge appears;--and this might be en-
dured :--but what is worse, every one who desires to believe
in these propositions and syllogisms is told beforehand that
he can never understand them;--for this purpose, that he
may not accept the words in their natural sense, and as they
stand, but seek behind them for some peculiar and hidden
meaning;--and in this way misconception and confusion
are sure to arise.
Or, even were it possible to discover forms and applica-
tions by means of which we might communicate such in-
struction, how should we awaken a desire to receive it,--
here, where it is universally taught, and now with greater
applause than ever, that despair of all salvation is the only
possible salvation;--that the faith that mankind are but
the sport of an arbitrary and capricious God is the only true
wisdom;--and where he who still believes in God and Truth,
and in Life and Blessedness therein, is laughed at as an in-
experienced boy who knows nothing of the world?
Be this as it may, we have yet courage in store; and to
have striven for a praiseworthy end, even if it be in vain, is
yet worth our labour. I see before me now, and I hope
still to see here, persons who have partaken in the best cul-
ture which our age affords. First of all, women, to whom,
by the social arrangements of mankind, has been assigned
the task of caring for the minor external wants, and also for
the decorations of human life,--an employment which, more
than any other, distracts the mind and draws it away from
clear and earnest reflection,--while, by way of compensation,
nature has implanted in them warmer aspirations towards
the Eternal, and a more refined perception of it. Then I
Fb
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? 402
THE DOCTRINE OF RELIGION.
see before me men of business, whose calling drags them,
every day of their lives, through many and varied details,
which are, indeed, connected with the Eternal and Un-
changeable, but so that not every one can discover, at the
first glance, the link that unites them. Lastly, I see before
me young scholars, in whom the form in which the Eternal
is destined to pervade their being still labours in the pre-
paration of its future abode. While, with reference to this
latter class, I may perhaps venture to flatter myself with the
hope that some of my suggestions may contribute towards
that preparation, with reference to the two former classes, I
make far more modest pretensions. I ask them only to
accept from me what they might doubtless have acquired
for themselves independent of my help, but which with my
assistance they may reach with less labour and by a shorter
path.
While all these are disturbed and divided by the multi-
farious objects to which their thoughts must be applied, the
Philosopher pursues, in solitary silence and in unbroken
concentration of mind, his single and undeviating course
towards the Good, the Beautiful, and the True; and has for
his daily labour that to which others can only resort at
times for rest and refreshment after toiL This fortunate lot
has fallen among others upon me; and therefore I now pro-
pose to communicate to you here, so far as I myself possess
it and understand how to communicate it to you, whatever
may be so appropriated from my speculative labours, intelli-
gible to the general mind, and conducive to the attainment
of the Good, the Beautiful, and the Eternal.
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? 403
LECTURE II.
REFUTATION OF OBJECTIONS TO POPULAR
METAPHYSICAL TEACHING.
Strict order and method will, naturally and without farther
care on our part, arise throughout the whole subject-matter
of the discourses which I here propose to address to you, as
soon as we shall have made good our entrance within its
boundaries and set our foot firmly on its domain. As yet
we are still occupied with this last-mentioned business; and
with regard to it, the chief thing we have now to do is to
acquire a clearer and freer insight into the essential prin-
ciples which were set forth in our last lecture. In our next
lecture, we shall go over once again that which we have
already said; proceeding however from a different starting-
point, and employing a different language.
For to-day I entreat you to enter with me on the follow-
ing preliminary considerations:--
We wish to acquire a clear insight, I said:--clearness,
however, is only to be found in depth; on the surface there
never lies aught but obscurity and confusion. He, therefore,
who invites you to clearer knowledge, must necessarily in-
vite you to descend with him into the depths of thought.
And thus I will by no means deny, but rather openly declare
at the outset, that I have already in my previous lecture
touched upon the deepest foundations and elements of all
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? 404
THE DOCTRINE OF RELIGION.
knowledge, beyond which there is no knowledge; and that
in my next lecture I propose to set forth these same ele-
ments,--or, in the language of the schools, the profoundest
Metaphysics and Ontology,--in a different and indeed in a
popular way.
Against such an undertaking as the present two objec-
tions are commonly urged,--either that it is impossible to
treat these subjects in a popular way, or that it is un-
advisable to do so,--the latter objection being sometimes
made by philosophers who would willingly make a mystery
of their knowledge; and I must before all things answer
these objections, in order that in addition to the difficulties
of the subject itself I may not besides have to combat an
aversion to it on your part.
In the first place, as regards the possibility:--I indeed do
not know whether any philosopher whatever, or in particu-
lar myself, has ever succeeded or ever shall succeed in ele-
vating, by way of popular instruction, those who either will
not or cannot study philosophy systematically, to the com-
prehension of its fundamental truths. But, on the other
hand, I do know, and perceive with absolute certainty, the
the two following truths:--First, that if any man do not
attain to insight into these elements of all knowledge,--the
artistic and systematic development of which alone, but not
their substance, has become the exclusive property of Scien-
tific Philosophy,--if any man, I say, do not attain to insight
into these elements of all knowledge, then such a man can
likewise never attain to Thought, and to a true inward in-
dependence of spirit, but remains enthralled within the
limits of mere Opinion, and, during his whole life, is never
a proper individual mind, but only an appendix to other
minds; he wants an organ of the spiritual sense, and that
the noblest of them all:--that, therefore, the assertion, that
it is neither possible nor advisable to elevate those who can-
not study philosophy systematically to an insight into the
nature of the spiritual world by some other means, is just
equivalent to this, that it is impossible that any one who
has not studied in the schools should ever attain to true
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? LECTURE II. ' 405
Thought and spiritual independence, the school alone, and
nothing but the school, being the sole progenitor and nurs-
ing mother of mind;--or that, even were it possible, it would
not be advisable ever to give spiritual freedom to the un-
learned, but that these should always remain under the
guardianship of pretended philosophers, a mere appanage to
their sovereign understanding. For the rest, the distinction
which we have here touched upon between true Thought
and mere Opinion will become perfectly clear and distinct
at the beginning of our next lecture.
Secondly, I know and perceive, with like certainty, the
following:--that it is only by means of Thought, proper,
pure, and true thought, and absolutely by no other organ,
that man can approach the Godhead and the Blessed Life
which proceeds from the Godhead, and can bring them
home to himself;--that therefore the assertion that it is
impossible to communicate profound truth in a popular way
is equivalent to this,--that only through a systematic study
of philosophy is it possible for man to elevate himself to
Religion and its blessings, and that every one who is not a
philosopher must remain for ever shut out from God and his
kingdom. In this argument everything depends upon the
principle that the True God and the True Religion are to
be approached and comprehended only by pure Thought;
and we must often dwell upon this principle and endeavour
to make it evident on all sides. Religion does not consist
in that wherein it is placed by the common mode of
thought,--namely in this, that man should believe, be of
opinion, and rest satisfied, because no one has the hardihood
to assert the opposite,--his belief resting wholly on hearsay
and outward assurance,--that there is a God:--this is a
vulgar superstition by which, at most, a defective police
system may be remedied, while the inward nature of man
remains as bad as before, and indeed frequently is made
worse, since he forms this God after his own image, and in
him only manufactures a new prop for his own corruption.
But^Jierein, Religion does consist, that man in his own per-
son and not in that of another, with his own spiritual eye
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? 40G
THE DOCTRINE OF RELIGION.
and not through that of another, should immediately behold,
have, and possess God. This, however, is possible only by
means of pure, independent Thought, for only through this
does man assume true and real personality, and this alone is
the eye to which God can become visible. Pure Thought is
itself the Divine Existence; and, on the other hand, the
Divine Existence, in its immediate essence, is nothing else
than pure Thought.
Besides, to look at this matter historically, the assumption
that absolutely all men without exception may come to the
knowledge of God, as well as the effort to raise them all to
this knowledge, is the assumption and the effort of Chris-
tianity; and, since Christianity is the developing principle
and peculiar characteristic of modern time, this assumption
and this effort form the peculiar spirit of the Age of the
New Testament. Now the two expressions,--to elevate all
men without exception to the knowledge of God,--and, to
communicate to mankind at large the deepest elements and
foundations of knowledge in another way than that of sys-
tematic instruction,--mean strictly and entirely one and the
same thing. It is clear, therefore, that every one who does
not wish to return to the ancient times of Heathendom
must admit not only the possibility, but the irremissible
duty, of communicating to men the profoundest principles
of knowledge in a generally comprehensible form.
But,--to close this argument for the possibility of a popu-
lar exposition of the profoundest truth with the most deci-
sive proof, that of facts :--Has then this knowledge,--which
we have undertaken, by means of these lectures, to unfold
in those who as yet have it not, and to strengthen and
purify in those who already possess it,--has it never until our
time been present in the world, and do we pretend now to
introduce something wholly new and hitherto nowhere dis-
coverable? We would not wish to think that this latter
had even been said of us; but, on the contrary, we maintain
that this knowledge, in all its clearness and purity, which we
can by no means surpass, and in every age from the origin of
Christianity downwards, although for the most part unre-
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? LECTURE II.
407
cognised, and even persecuted by the dominant church, has
yet, here and there, secretly ruled the minds of men and
disseminated itself abroad. On the other hand, we do not
hesitate to declare that the method of regular, systematic,
and scientific investigation, by which we for our part have at-
tained to this knowledge, has in former times, not indeed in
respect of trial, but certainly in respect of success, been un-
known in the world; and that, under the guidance of the
spirit of our great forefathers, it has been for the most part
our own work. If, then, this scientific, philosophical insight
was before awanting, in what way did Christ, or--since, in
his case, some will assume for it a miraculous, supernatural
origin, which I will not here dispute,--in what way did
Christ's Apostles,--in what way did all those who, from their
time down to our own, have possessed this knowledge,--in
what way did they actually acquire it! Among the former,
as among the latter, there were many very unlearned per-
sons, wholly ignorant of philosophy or even opposed to it;
the few among them who meddled with philosophy at all,
and with whose philosophy we are acquainted, so philoso-
phized that it is easy for the educated man to perceive that
it was not to their philosophy that they owed their insight.
But to say, that they did not obtain that insight by way of
philosophy, is just to say, that they did obtain it in a popu-
lar way. Why then should that which has been possible
heretofore, in an unbroken sequence for nearly two thousand
years, be now impossible? Why should that which was pos-
sible with very imperfect aids, at a period when general
enlightenment was nowhere to be found in the world, be no
longer possible, now when the needful aids have been per-
fected, and, at least in philosophy, the requisite enlightenment exists?
Why should that which was possible when
religious faith and natural understanding were yet at vari-
ance to a certain extent, become impossible now that they
have been reconciled to each other, and, forgetting their
former disunion, pursue in friendship one and the same end?
That which follows most decisively from all these con-
siderations is the duty incumbent upon every man who is
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? 408
THE DOCTRINE OF RELIGION.
penetrated by this higher knowledge to exert all his powers
to communicate that knowledge, wherever possible, to the
whole brotherhood of humanity; presenting it to each indi-
vidual in that form in which he is most open to its recep-
tion; never debating with himself, nor wavering in doubt,
whether or not it may succeed, but labouring as if it must
of necessity succeed; and after each completed effort, rising
with new and fresh vigour as if nothing had yet been at-
tained ;--and, on the other hand, the duty of each indivi-
dual who is not yet in possession of this knowledge, or who
does not possess it in fitting clearness and freedom and as
an ever-present possession, to devote himself wholly and un-
reservedly to the instruction thus offered to him, as if it
were destined for him especially, and belonged to him, and
must of necessity be understood by him; not fearfully and
timidly exclaiming "Ah! shall I indeed understand it? " or,
"Do I then understand it rightly? " Understand it rightly,
in the sense of perfect comprehension, would be saying
much ;--in this sense, these lectures may perhaps be under-
stood fully only by such as could themselves have spoken
them. But to understand, and that not erroneously, lies
within the power of every one who, moved by these dis-
courses, is elevated above the common view of the world,
and inspired with exalted sentiments and resolves. The
reciprocal obligation to both these duties lies at the founda-
tion of the contract we entered into at the beginning of
these lectures. I will unweariedly search for new forms,
applications, and combinations, as if it were impossible to
make myself fully intelligible to you:--do you on the other
hand, that is, you who seek instruction here--for to the
others I willingly limit myself to counsel--do you proceed
with earnestness and courage to the business, as if you had
to understand me by half words only;--and in this way I
believe that we shall agree well together.
These considerations on the possibility and necessity of a
generally comprehensible exposition of the deepest elements
of knowledge acquire a new significance and convincing
power, when we examine more strictly the peculiar and
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? LECTURE II.
409
characteristic distinction between the Popular and the
Scientific discourse;--a distinction which in my opinion is
virtually unknown, and which, in particular, lies wholly con-
cealed from those who talk so readily of the possibility and
impossibility of popular expositions. The Scientific dis-
course eliminates truth from among the errors which sur-
round and oppose it on all sides and in every form; and, by
demolition of these opposing view as error and as impos-
sible to true thought, shows the truth as that which alone
remains after their withdrawal, and therefore as the only
possible truth:--and in this separation of opposites, and
elucidation of the truth from the confused chaos in which
truth and error lie mingled together, consists the peculiar
and characteristic nature of the Scientific discourse. By
this method truth emerges before our eyes out of a world
full of error. Now it is obvious that the philosopher, before
such sifting of truth, before he could either project or begin
it and therefore independent of scientific proof, must al-
ready possess truth. But how could he attain possession of
it except by the guidance of a natural sense of truth which
exists in him with higher power than in his contempora-
ries ? --and in what other way, then, has he at first attained
it but by the unartificial popular way? To this natural sense
of truth, which is thus seen to be the starting-point even of
scientific philosophy, the Popular discourse addresses itself
immediately without calling aught else to its aid,--setting
forth the truth, and nothing but the truth, purely and sim-
ply, as it is in itself and not as it stands opposed to error,--
and calculates upon the spontaneous assent of this natural
sense of truth. This discourse cannot indeed prove any-
thing; but it must certainly be understood; for intelligence
itself is the only organ whereby we can apprehend its im-
port, and without this it cannot reach us at all. The Scien-
tific discourse presupposes in the hearer an entanglement in
the meshes of error, and addresses itself to a diseased and
perverted spiritual nature;--the Popular discourse presup-
poses an open and candid mind, and appeals to a healthy,
although not sufficiently cultivated, spiritual nature. After
ub
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? '410
THE DOCTRINE OF RELIGION.
all this, how can the philosopher entertain a doubt that the
natural sense of truth in man is sufficient to lead him to
the knowledge of truth, since he himself has attained to
that knowledge by this means and no other?
But notwithstanding that the comprehension of the deep-
est truths of Reason, by means of a popular exposition, is
possible,--notwithstanding further that this comprehension
is a necessary purpose of humanity towards the attainment
of which every power ought to be directed,--we must never-
theless acknowledge that there are, in the present age,
greater hindrances to the accomplishment of this purpose
than have existed at any previous time. In the first place,
the very form of this higher truth,--this strictly determi-
nate, settled, absolutely unchanging and unchangeable form,
--comes into collision, and that in a two-fold manner, with
the hesitating modesty which this age--has not indeed in
itself but yet--would exact from every one who undertakes
to deal with it. It is not to be denied that this knowledge
assumes itself to be true, and alone true, and true only in
the sharp and complete precision in which it is thus an-
nounced,--and everything opposed to it, absolutely and
without exception or mitigation, to be false;--that therefore
it seeks, without forbearance, to subdue all weak partiali-
ties, all vagrant fancies, and wholly disdains to enter into any
treaty or compromise with the other side. The men of these
days are offended at this severity, as if they were thereby
grievously ill-treated;--they would be deferentially saluted,
and consulted as to whether they will lend their sanction to
such a matter; would make conditions on their side, and
there should be some elbow-room left for their tricks of le-
gerdemain. Others are dissatisfied with this form of truth,
because it requires them at once to take their part for or
against, and to decide on the instant yes or no. For they
are in no haste to know for certain about that which never-
theless is alone worth knowing, and would willingly suspend
their voices, in case it should afterwards turn out to be
wholly otherwise; and besides it is very convenient to con-
ceal their want of understanding under the fashionable and
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? LECTURE II.
411
high-sounding name of Scepticism, and to allow mankind
to believe that there, where in fact they have been found
wanting in power to comprehend that which lies clear
before them, it has been their superior acuteness and pene-
tration which has disclosed to them certain unheard-of, and
to all other men inaccessible, grounds for doubt.
Again, there is a hindrance to the successful issue of our
undertaking in this age, in the monstrously paradoxical,
strange, and unheard-of appearance of our doctrine, since it
turns into falsehood precisely those things which the age
has hitherto prized as the most precious and sacred results
of its culture and enlightenment. Not as if our doctrine
were in itself new and paradoxical. Among the Greeks,
Plato held the same faith. The Johannean Christ said
precisely the same things which we teach and prove, and
even said them in the same language which we here
employ; and in these very times, and among our own
nation, two of our greatest Poets have given expression to
the same truth in manifold applications and under many
forms. But the Johannean Christ has been superseded by
his less spiritual followers; and Poets, it is thought, desire
only to utter fine words and to produce musical sounds.
That this ancient doctrine, which has thus been renewed
from age to age down even to these later times, should yet
seem so wholly new and unheard-of arises in this way.
After the revival of learning in Modern Europe, and particu-
larly since, by means of the Church Reformation, the evi-
dence of the highest religious truth was freely presented to
the mind, there gradually arose a philosophy which made
the experiment whether the books of Nature and of Know-
ledge, which were to it unintelligible, might not assume a
meaning when read backwards; whereby indeed everything
without exception was taken out of its natural position, and
set head downwards. This philosophy took possession, as
every prevalent philosophy necessarily does, of all the
avenues of public instruction,--catechisms, schoolbooks, pub-
lic religious discourses, literature. All our youthful culture
fell within this period. There is thus no wonder that, after
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? 412
THE DOCTIUSE OF RELIGION.
the unnatural had become to us natural, Nature herself
should seem to us unnatural; and that, after we had been
accustomed to see all things upside-down, we should ima-
gine them to be inverted when we beheld them restored to
their true position. This indeed is an error which will dis-
appear with the age which produced it; for we, who explain
death by life, the body by the soul,--and not the reverse as
these moderns do,--we are the true followers of the
Ancients; ouly that we see clearly what remained dark to
them; while the philosophy which we have alluded to above
is not even an advance in time, but only a ludicrous inter-
lude, a petty appendix to thorough barbarism.
Lastly, those who might perchance of themselves over-
come the two hindrances now pointed out, may yet be
scared back by the hateful and malicious objections urged
by the fanatics of perversity. It may indeed be wondered
at that such perversity, not satisfied with being in its own
person perverse, should besides exhibit a fanatical zeal for
for the maintenance and diffusion of the same perversity in
others. Yet even this may be readily explained, and in
this way. When these fanatics had reached the years of
reflection and self-knowledge, and had thoroughly examined
themselves and their own inward being, and found nothing
there but the impulse towards personal, sensuous, well-being,
had not felt the slightest desire either to discover within
themselves, or to acquire from without, anything but what
they found there,--then they have looked around upon their
fellow-men, observed them, and fancied that neither was
there anything to be met with in them higher than this same
impulse towards personal, sensuous, well-being. Hereupon
they have satisfied themselves that in this consists the es-
sential nature of humanity; and having cultivated this na-
ture in themselves with unremitting care and to the highest
possible perfection, they have necessarily become in their
own eyes the most preeminent and distinguished among
men, since they were conscious of being virtuosi in those
things wherein the worth of humanity consists. Thus have
they thought and acted throughout life. But should it ap-
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? LECTURE II.
413
pear that they have been mistaken- in the major proposition
of their syllogism,--if in others of their species there has
been manifested something else, and in this case something
undeniably higher and more divine than the mere impulse
towards personal, sensuous, well-being,--then they who had
hitherto held themselves to be men of distinguished preemi-
nence would be found to belong to a lower race, and instead
of as before esteeming themselves higher than all others,
they would be compelled thenceforward to despise and reject
themselves. They cannot do otherwise than angrily oppose
this conviction of a higher nature in man, which brings only
disgrace to them, and all phenomena which confirm this
conviction; they must necessarily do everything in their
power to keep such phenomena at a distance from them-
selves, and even to suppress them altogether; they struggle
for life,--for the most delicate and innermost root of their
life,--for the possibility of self-endurance. All fanaticism,
and all its angry exhibitions, from the beginning of the
world down to the present day, have proceeded from this
principle:--"If my opponent be right, then am I a miserable
man. " Where this fanaticism can wield fire and sword, with
fire and sword it assails its detested adversary; where these
instruments are beyond its reach, it has still the tongue left,
--which, if it do not kill the foe, is yet frequently able to
cripple his activity and influence with others. One of the
most favourite and customary tricks of tongue-fence among
these fanatics is this:--to give to the thing which is hateful
only to them, a name which is hateful to all men, in order
thereby to decry it and render it suspected. The existing
store of such tricks and nicknames is inexhaustible, and is
constantly enriched by fresh additions; and it would be in
vain to attempt here any complete enumeration of them. I shall notice only one of the most common of these odious
nicknames,--i. e. the charge that this doctrine which we
teach is Mysticism.
Observe, in the first place, with reference to the form of
this accusation, that should any candid unprejudiced person
answer:--" Well, let us suppose that it is Mysticism, and
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? 4U
THE DOCTRINE OF RELIGION.
that Mysticism is an erroneous and dangerous thing; let
him for that very reason bring forward his doctrine, and we
will hear him: if it is erroneous and dangerous, this will
come to light when the opportunity is given;"--these fana-
tics must reply, in accordance with the peremptory decision
by which they believe they have got rid of us ;--" There is
nothing more to hear;--Mysticism has long ago, for some
generations back, by the unanimous voice of all our literary
Councils, been decreed to be heresy and placed under ex-
communication. "
Further--to proceed from the form of this accusation to
its substance;--What then is this Mysticism whicb tbey
lay to our charge? We shall not indeed receive a distinct
answer to this question from them :--for as they never pos-
sess a clear idea, but only think about high-sounding
phrases, so in this case they have no conception answering to
their words;--we must therefore help ourselves. There is,
unquestionably, a view of spiritual and sacred things which,
although correct in the main, is nevertheless afflicted with
a grievous infirmity, and thereby rendered impure and noxi-
ous. In my lectures of last year,* I took occasion, in pass-
ing, to delineate this view, and I may perhaps find an op-
portunity this season to return to the subject. This view,
which in part is certainly a much perverted one, is properly
distinguished from the true religious view by the name of
Mysticism;--I myself am wont to make this distinction,
employing the names just mentioned; and from this Mys-
ticism my doctrine is far removed, and indeed wholly op-
posed to it. Thus, I say, do I regard the matter. But what
would the fanatics? The distinction I have mentioned is
completely concealed from their eyes, as well as from the
eyes of that philosophy which they follow;--according to
their unanimous resolutions, their criticisms, their discus-
sions, their favourite works, and all their public manifesta-
tions without exception,--which he who can may examine
for himself, and the others may believe me upon trust,--ac-
"Characteristics of the Present Age," Lecture VIII.
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? LECTURE II.
415
cording to these unanimous resolutions, it is always the True
Religion, the Knowledge of God in spirit and in truth, which
they call Mysticism, and against which in fact, under this
name, they hurl their anathema. Their warnings against this
doctrine, as Mysticism, therefore mean nothing else than
what may be thus paraphrased:--"Yonder they will tell you
of the existence of a spiritual world, revealed to no outward
sense, but to be apprehended only by pure thought:--you are
lost if you allow yourselves to be persuaded of this, for there is absolutely no existence but that which we can grasp with our hand, and we have nothing else to care for; all else are
mere abstractions from the substantial realities we can
handle, which in themselves have no substance and which
these enthusiasts confound with palpable reality. They will
tell you of the reality, the inward independence, the creative
power of thought:--you are lost to real life if you believe
them; for there is nothing really existing but, in the first
place, the stomach, and then that which supports it and
supplies it with food; and it is only the gases that have
their birth in it which these dreamers call ideas. " We ad-
mit the whole accusation, and willingly confess, not without
joyful and exulting feelings, that, in this sense of the word,
our doctrine is indeed Mysticism. With these we have
therefore no new controversy to begin, but find ourselves
in the old controversy, which has never been solved nor
reconciled; t. e. --they say that all Religion--truly it may
be said of the vulgar superstition we have alluded to above
--is something in the highest degree objectionable and per-
nicious, and must be extirpated from the earth, root and
branch; and so the matter remains with them ;--while we
say that True Religion is something in the highest degree
blessed, and that which alone gives true existence, worth,
and dignity to man, here below and throughout eternity;
and that every power must be put forth in order that this
Religion may, wherever it is possible, be made known to
all men; this we recognise with absolute certainty, and
thus the matter remains on our side.
Meanwhile, that these persons should rather choose to say
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? 410
THE DOCTRINE OF RELIGION.
"That is Mysticism," than, as they ought to say, " That is
Religion," arises, among other causes which do not belong to
our present subject, from the following:--They desire by
this language, in the first place, imperceptibly to induce a
fear that, by means of this our doctrine, there may be intro-
duced intolerance, desire of persecution, insubordination, and
civil disturbance; or that, in one word, this doctrine is dan-
gerous to the State :--secondly and chiefly, they wish to
create alarm, in those who may enter upon inquiries like
the present, as to their continuance in possession of a sound
mind, and to give them to understand that in this way they
may come at last to see ghosts in broad daylight--which
would be a very great misfortune indeed. As to the first,
the danger to the State :-- they violently appropriate and
pervert the description of that from which danger may be
feared, and they doubtless calculate quite securely that no
one will be found to discover the change; for neither that
which they call Mysticism--the True Religion--nor that
which we call by that name, has ever been known to perse-
cute, to show intolerance, or to stir up civil commotion ;--
throughout the whole history of Churches, heresies, and per-
secutions, the persecuted party have ever occupied a propor-
tionally higher, and the persecutors a lower position; the
latter fighting, as we said above, for life. No ! intolerance,
desire of persecution, insubordination toward the State,
belong only to that spirit by which they themselves are ani-
mated, the fanaticism of perversity; and, if it were other-
wise advisable, I would willingly have the fetters struck off
this very day from the enslaved, that it might be seen what
course they would take. As to the second object of solici-
tude, the preservation of a sound mind:--this depends in
the first instance on physical organization; and against in-
fluences of this kind, even the shallowest inanity, the lowest
vulgarity of soul, is by no means a safe-guard;--hence there
is no occasion to throw ourselves into the arms of these
fanatics in order to escape the threatened danger. So far as
I know, or have known, those who live amid those investi-
gations of which we now speak, and find in them their uniu-
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? LECTUKE II.
417
terrupted daily labour, are by no means exposed to these
distractions, see no ghosts, and are as healthy, in mind and
body, as others. If, sometimes in life, they do not what
most other men in their place would have done, or do what
most other men in the same place would have left undone,
it is not because they are deficient in acuteness to perceive
the possibility of the one course of action, or the conse-
quences of the other,--as those who, in their place, would
certainly have done otherwise cannot refrain from thinking,
--but for other reasons. If there must always be diseased
spiritual natures, who as soon as they quit their housekeep-
ing books, or whatever other morsel of reality gives employ-
ment to their faculties, forthwith fall into the mazes of
error, let such remain by their housekeeping books ! --but I
trust that the general rule may not be taken from them,
who, it is to be hoped, are the smaller number, and are cer-
tainly of the lower species; nor, because there are feeble
and diseased creatures among men, the whole human race
be treated as if they were feeble and diseased. That we
have interested ourselves in the deaf, dumb, and blind, and
have invented a way whereby instruction may be communi-
ted to them, is deserving of all thanks;--from the deaf and
dumb, namely, and the blind. But if we were to make this
method of instruction the universal plan of education for
persons without these defects, because such persons may en-
counter deaf, dumb, and blind people, and we should thus be
sure that we had provided for every such contingency; if
he who can hear should, without regard to his hearing, be
made to talk by the same laborious process as the deaf and
dumb, and require to learn to detect the words upon the
lips; and he who can see should, without regard to his see-
ing, be taught to read the letters by the touch ;-^this would
deserve little thanks indeed from those who have no defect
in sense, notwithstanding that such an arrangement would
certainly be adopted as soon as the direction of public in-
struction should be made dependent on the opinion of the
deaf and dumb and the blind.
These are the preliminary suggestions and considerations
Hb
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? 418
THE DOCTRINE OF RELIGION.
which I have thought it advisable to communicate to you
to day. Eight days hence I shall endeavour to set forth, in
a new light and upon a new side, the foundation-principles
of these lectures, which are at the same time the foundation-
principles of all knowledge ;--and to this I respectfully in-
vite you.
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? 419
LECTURE III.
DIFFICULTIES ARISING FROM THE COMMON MODE OF
THOUGHT :--DEFINITION OF BEING (SEYN)
AND SX-ISTENCE (DASEYN. )
In the first of these lectures we maintained that not every-
thing which seems to be living does really and truly live;
and in the second we said that a large portion of mankind,
throughout their whole Life, never attain to true and proper
Thought, but remain within the circle of mere Opinion. It
might well be, and indeed it has already become obvious
from other remarks which we made on that occasion, that
the phrases Thought and Life--Thought-lessness and Death,
mean precisely one and the same thing; we have already
shown that Thought is the element of Life, and consequent-
ly the absence of Thought must be the source of Death.
An important difficulty stands in the way of this asser-
tion, to which I must now direct your attention, namely the
following :--If Life be an organic whole, determined by one
universally efficient law, then it seems at first sight impos-
sible that any one part appertaining to Life should be ab-
sent where the others are present; or that any one indivi-
dual part should exist without all the parts proper to Life,
and consequently without Life itself as a whole, in its com-
plete organic unity. In solving this difficulty, we shall also
be able to exhibit to you clearly the distinction between
true Thought and mere Opinion, which was the first busi-
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? 420
THE DOCTHINE OF RELIGION.
ncss announced for to-day in our last discourse, before we
proceed to the fulfilment of our other purpose in this lec-
ture, namely, to begin the application of pure Thought it-
self to the elements of all Knowledge.
answered from the depths of his own soul, "0 no, thou art
as empty and needful as before. " They now imagine that
they have been mistaken in their choice of an object, and
throw themselves eagerly into another. This satisfies them
as little as the first:--there is no object under the sun or
moon that will satisfy them. Would we that any such ob-
ject should satisfy them? By no means :--that nothing
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? S96
THE DOCTRINE OF RELIGION.
finite and perishable can satisfy them,--this is precisely the
one tie that still connects them with the Eternal and pre-
serves them in existence:--did they find any one earthly
object that should fill them with perfect satisfaction, then
were they thereby irretrievably thrust forth from the God-
head, and cast out into the eternal death of Nothingness.
And thus do they fret and vex away their life;--in every
condition thinking that if it were but otherwise with them
it would be better with them, and then, when it has become
otherwise, discovering that it is not better;--in every position
believing that if they could but attain yonder height which
they descry above them, they would be freed from their an-
guish, but finding nevertheless, even on the desired height,
their ancient sorrow. In riper years, perchance, when the
fresh enthusiasm and glad hopefulness of youth have van-
ished, they take counsel with themselves, review their whole
previous life, and attempt to draw therefrom some conclu-
sive doctrine;--attempt, it may be, to convince themselves
that no earthly good whatever can give them satisfaction:
--And what do they now? They determine perhaps to re-
nounce all faith in happiness and peace; blunting or dead-
ening, as far as possible, their still inextinguishable aspira-
tions; and then they call this insensibility the only true
wisdom, this despair of all salvation the only true salvation,
and their pretended knowledge that man is not destined to
happiness, but only to this vain striving with nothing and
for nothing, the true understanding. Perchance they re-
nounce only their hope of satisfaction in this earthly life;
but please themselves with a certain promise, handed down
to them by tradition, of a Blessedness beyond the grave.
Into what a mournful delusion do they now fall! Full
surely, indeed, there lies a Blessedness beyond the grave for
those who have already entered upon it here, and in no
other form or way than that by which they can already
enter upon it here, in this present moment; but by mere
burial man cannot arrive at Blessedness,--and in the future
life, and throughout the whole infinite range of all future
life, they would seek for happiness as vainly as they have
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? I. KOTUKE I.
397
already sought it here, if they were to seek it in aught else
than in that which already surrounds them so closely here
below that throughout Eternity it can never be brought
nearer to them,--in the Infinite. And thus does the poor child of Eternity, cast forth from his native home, and sur-
rounded on all sides by his heavenly inheritance which yet
his trembling hand fears to grasp, wander, with fugitive and
uncertain step throughout the waste, everywhere labouring
to establish for himself a dwelling-place, but happily ever
reminded, by the speedy downfall of each of his successive
habitations, that he can find peace nowhere but in his Father's house.
Thus, my hearers, is the True Life necessarily Blessedness
itself; and the Apparent Life necessarily Unblessedness.
And now consider with me the following:--I say, the
element, the atmosphere, the substantial form--if this latter
expression may be better understood--the element, the
atmosphere, the substantial form of the True Life, is
Thought.
In the first place, no one surely will be disposed, seriously,
and in the proper meaning of the words, to ascribe Life and
Blessedness to anything which is not conscious of itself. All
Life thus presupposes self-consciousness, and it is self-con-
sciousness alone which is able to lay hold of Life and make
it an object of enjoyment.
Thus then :--The True Life and its Blessedness consists
in a union with the Unchangeable and Eternal: but the
Eternal can be apprehended only by Thought, and is in no
other way approachable by us. The One and Unchangeable
is apprehended as the foundation of ourselves and of the
world, and this in a double respect:--partly as the cause
whereby all things have come into existence, and have not
remained in mere nothingness; partly that in Him, and in
His essential nature--which in this way only is conceivable
to us, but in all other ways, remains wholly inconceivable--
is contained the cause why all things exist as they are, and
in no other way. And thus the True Life and its Blessed-
ness consists in Thought; that is, in a certain definite view
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? 398
THE DOCTRINE OF RELIGION.
of ourselves and the world as proceeding from the essential,
self-contained Divine Nature :--and therefore a Doctrine of
Blessedness can be nothing else than a Doctrine of Know-
ledge, since there is absolutely no other doctrine but a Doc-
trine of Knowledge. In the mind,--in the self-supporting
life of Thought,--Life itself subsists, for beyond the mind
there is no true Existence. To live truly, means to think
truly, and to discern the truth.
Thus it is:--let no one be deceived by the invectives
which, in these later godless and soulless times, are poured
forth on what is termed speculation. It is a striking charac-
teristic of these invectives that they proceed from those
only who know nothing of speculation;--no one who does
know it has inveighed against it. It is only to the highest
flight of thought that the Godhead is revealed, and it is to
be apprehended by no other sense whatever;--to seek to
make men suspicious of this mental effort, is to wish to cut
them off for ever from God and from the enjoyment of
Blessedness.
Wherein should Life and the Blessedness of Life have
their element if they had it not in Thought? Perhaps in
certain sensations and feelings, with reference to which it
matters not to us whether they minister to the grossest sen-
sual enjoyments or the most refined spiritual raptures 1
How could a mere feeling, which by its very nature is de-
pendent on circumstance, secure for itself an eternal and
unchangeable duration ? --and how could we, amid the ob-
scurity which, for the same reason, necessarily accompanies
mere feeling, inwardly perceive and enjoy such an un-
changeable continuance? No: it is only the light of pure
Knowledge, thoroughly transparent to itself, and in free pos-
session of all that it contains, which, by means of this clear-
ness, can guarantee its unalterable endurance.
Or, shall the Blessed Life consist in virtuous action and
behaviour? What the profane call virtue,--i. e. that a man
pursue his calling or occupation in a legitimate way, give
other men their due, and perhaps bestow something on the
poor :--this virtue will, hereafter as hitherto, be exacted by
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? LECTURE I.
399
law, and prompted by natural sympathy. But no one can
rise to True Virtue, to god-like action, creating the True and
the Good in this world, who does not lovingly embrace the
Godhead in clear comprehension; while he who does so
embrace it will thus act without either formal intention or
positive reward, and cannot act otherwise.
We do not here, by any means, promulgate a new doctrine
regarding the spiritual world, but this is the old doctrine
which has been taught in all ages. Thus, for example,
Christianity makes Faith,thc one indispensable condition of
True Life and Blessedness, and rejects, as worthless and
dead, everything without exception that does not spring
from this Faith. But this Faith is the same thing which
we have here named Thought:--the only true view of our-
selves and of the world in the One Unchangeable Divine
Being. It is only after this Faith,--i. e. this clear and living
vision,--has disappeared from the world that men have
placed the conditions of the Blessed Life in what is called
virtue, and thus sought a noble fruit on a wild and unculti-
vated stem.
To this Life, the general characteristics of which have
been set forth in this preliminary sketch, I have here pro-
mised to point you the way;--I have pledged myself to show
you the means by which this Blessed Life may be attained
and enjoyed. This instruction may be comprised in a single
remark, this namely:--It is not required of man that he
should create the Eternal, which he could never do;--the
Eternal is in him, and surrounds him at all times;--he has
but to forsake the Transitory and Perishable with which the
True Life can never unite, and thereupon the Eternal, with
all its Blessedness, will forthwith descend and dwell with
him. We cannot win Blessedness, but we may cast away
our wretchedness; and thereupon Blessedness will forthwith
of itself supply the vacant place. Blessedness, as we have
seen, is unwavering repose in the One Eternal; wretched-
ness is vagrancy amid the Manifold and Transitory; and
therefore the condition of becoming blessed is the return of
our love from the Many to the One.
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? 400
THE DOCTRINE OF RELIGION.
That which is vagrant amid the Manifold and Transitory
is dissolved, poured forth, and spread abroad like water;
notwithstanding its desire to love this and that and many
things besides, it really loves nothing; and just because it
would be everywhere at home, it is nowhere at home. This
vagrancy is our peculiar nature, and in it we are born. For
this reason the return of the mind to the One Eternal,
which is never produced by the common view of things but
must be brought about by our own effort, appears as concen-
tration of the mind, and its indwelling in itself;--as earnest-
ness, in opposition to the merry game we play amid the
manifold diversities of life;--and as profound thoughtfulness,
in opposition to the light-hearted thoughtlessness which,
while it has much to comprehend, yet comprehends nothing
thoroughly. This profound and thoughtful earnestness, this
strict concentration of the mlnd^and'itsTndwelling in itself,
is the one condition under which the Blessed Life can ap-
proach us; but under this condition it approaches and
dwells with us surely and infallibly.
It is certainly true, that, by this withdrawal of our mind
from the Visible, the objects of our former love fade from
our view, and gradually disappear, until we regain them
clothed with fresh beauty in the aether of the new world
which rises before us; and that our whole previous life
perishes, until we regain it as a slight adjunct to the new
life which begins within us. But this is the destiny in-
separable from all Finite Existence; only through death
does it enter into life. Whatever is mortal must die, no-
thing can deliver it from the power of its own nature; in
the Apparent Life it dies continually; where the True Life
begins, in that one death it dies for ever, and for all the un-
known series of future deaths which, in its Apparent Life,
may yet lie before it.
I have promised to show you the way towards the Blessed
Life! But with what applications, and under what images,
forms, and conceptions, shall such instruction be addressed
to this age, in these circumstances? The images and forms
of the established religion, which say the same things which
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? LECTURE I.
401
alone we can here say, and which say them besides in the
same way in which alone we can here say them, because it
is the most fitting way,-- these images and forms have been
first of all emptied of their significance, then openly derid-
ed, and lastly given over to silent and polite contempt. The
propositions and syllogisms of the philosophers are accused
of being pernicious to the country and the nation, and sub-
versive of sound sense, and that before a tribunal where
neither accuser nor judge appears;--and this might be en-
dured :--but what is worse, every one who desires to believe
in these propositions and syllogisms is told beforehand that
he can never understand them;--for this purpose, that he
may not accept the words in their natural sense, and as they
stand, but seek behind them for some peculiar and hidden
meaning;--and in this way misconception and confusion
are sure to arise.
Or, even were it possible to discover forms and applica-
tions by means of which we might communicate such in-
struction, how should we awaken a desire to receive it,--
here, where it is universally taught, and now with greater
applause than ever, that despair of all salvation is the only
possible salvation;--that the faith that mankind are but
the sport of an arbitrary and capricious God is the only true
wisdom;--and where he who still believes in God and Truth,
and in Life and Blessedness therein, is laughed at as an in-
experienced boy who knows nothing of the world?
Be this as it may, we have yet courage in store; and to
have striven for a praiseworthy end, even if it be in vain, is
yet worth our labour. I see before me now, and I hope
still to see here, persons who have partaken in the best cul-
ture which our age affords. First of all, women, to whom,
by the social arrangements of mankind, has been assigned
the task of caring for the minor external wants, and also for
the decorations of human life,--an employment which, more
than any other, distracts the mind and draws it away from
clear and earnest reflection,--while, by way of compensation,
nature has implanted in them warmer aspirations towards
the Eternal, and a more refined perception of it. Then I
Fb
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? 402
THE DOCTRINE OF RELIGION.
see before me men of business, whose calling drags them,
every day of their lives, through many and varied details,
which are, indeed, connected with the Eternal and Un-
changeable, but so that not every one can discover, at the
first glance, the link that unites them. Lastly, I see before
me young scholars, in whom the form in which the Eternal
is destined to pervade their being still labours in the pre-
paration of its future abode. While, with reference to this
latter class, I may perhaps venture to flatter myself with the
hope that some of my suggestions may contribute towards
that preparation, with reference to the two former classes, I
make far more modest pretensions. I ask them only to
accept from me what they might doubtless have acquired
for themselves independent of my help, but which with my
assistance they may reach with less labour and by a shorter
path.
While all these are disturbed and divided by the multi-
farious objects to which their thoughts must be applied, the
Philosopher pursues, in solitary silence and in unbroken
concentration of mind, his single and undeviating course
towards the Good, the Beautiful, and the True; and has for
his daily labour that to which others can only resort at
times for rest and refreshment after toiL This fortunate lot
has fallen among others upon me; and therefore I now pro-
pose to communicate to you here, so far as I myself possess
it and understand how to communicate it to you, whatever
may be so appropriated from my speculative labours, intelli-
gible to the general mind, and conducive to the attainment
of the Good, the Beautiful, and the Eternal.
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? 403
LECTURE II.
REFUTATION OF OBJECTIONS TO POPULAR
METAPHYSICAL TEACHING.
Strict order and method will, naturally and without farther
care on our part, arise throughout the whole subject-matter
of the discourses which I here propose to address to you, as
soon as we shall have made good our entrance within its
boundaries and set our foot firmly on its domain. As yet
we are still occupied with this last-mentioned business; and
with regard to it, the chief thing we have now to do is to
acquire a clearer and freer insight into the essential prin-
ciples which were set forth in our last lecture. In our next
lecture, we shall go over once again that which we have
already said; proceeding however from a different starting-
point, and employing a different language.
For to-day I entreat you to enter with me on the follow-
ing preliminary considerations:--
We wish to acquire a clear insight, I said:--clearness,
however, is only to be found in depth; on the surface there
never lies aught but obscurity and confusion. He, therefore,
who invites you to clearer knowledge, must necessarily in-
vite you to descend with him into the depths of thought.
And thus I will by no means deny, but rather openly declare
at the outset, that I have already in my previous lecture
touched upon the deepest foundations and elements of all
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? 404
THE DOCTRINE OF RELIGION.
knowledge, beyond which there is no knowledge; and that
in my next lecture I propose to set forth these same ele-
ments,--or, in the language of the schools, the profoundest
Metaphysics and Ontology,--in a different and indeed in a
popular way.
Against such an undertaking as the present two objec-
tions are commonly urged,--either that it is impossible to
treat these subjects in a popular way, or that it is un-
advisable to do so,--the latter objection being sometimes
made by philosophers who would willingly make a mystery
of their knowledge; and I must before all things answer
these objections, in order that in addition to the difficulties
of the subject itself I may not besides have to combat an
aversion to it on your part.
In the first place, as regards the possibility:--I indeed do
not know whether any philosopher whatever, or in particu-
lar myself, has ever succeeded or ever shall succeed in ele-
vating, by way of popular instruction, those who either will
not or cannot study philosophy systematically, to the com-
prehension of its fundamental truths. But, on the other
hand, I do know, and perceive with absolute certainty, the
the two following truths:--First, that if any man do not
attain to insight into these elements of all knowledge,--the
artistic and systematic development of which alone, but not
their substance, has become the exclusive property of Scien-
tific Philosophy,--if any man, I say, do not attain to insight
into these elements of all knowledge, then such a man can
likewise never attain to Thought, and to a true inward in-
dependence of spirit, but remains enthralled within the
limits of mere Opinion, and, during his whole life, is never
a proper individual mind, but only an appendix to other
minds; he wants an organ of the spiritual sense, and that
the noblest of them all:--that, therefore, the assertion, that
it is neither possible nor advisable to elevate those who can-
not study philosophy systematically to an insight into the
nature of the spiritual world by some other means, is just
equivalent to this, that it is impossible that any one who
has not studied in the schools should ever attain to true
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? LECTURE II. ' 405
Thought and spiritual independence, the school alone, and
nothing but the school, being the sole progenitor and nurs-
ing mother of mind;--or that, even were it possible, it would
not be advisable ever to give spiritual freedom to the un-
learned, but that these should always remain under the
guardianship of pretended philosophers, a mere appanage to
their sovereign understanding. For the rest, the distinction
which we have here touched upon between true Thought
and mere Opinion will become perfectly clear and distinct
at the beginning of our next lecture.
Secondly, I know and perceive, with like certainty, the
following:--that it is only by means of Thought, proper,
pure, and true thought, and absolutely by no other organ,
that man can approach the Godhead and the Blessed Life
which proceeds from the Godhead, and can bring them
home to himself;--that therefore the assertion that it is
impossible to communicate profound truth in a popular way
is equivalent to this,--that only through a systematic study
of philosophy is it possible for man to elevate himself to
Religion and its blessings, and that every one who is not a
philosopher must remain for ever shut out from God and his
kingdom. In this argument everything depends upon the
principle that the True God and the True Religion are to
be approached and comprehended only by pure Thought;
and we must often dwell upon this principle and endeavour
to make it evident on all sides. Religion does not consist
in that wherein it is placed by the common mode of
thought,--namely in this, that man should believe, be of
opinion, and rest satisfied, because no one has the hardihood
to assert the opposite,--his belief resting wholly on hearsay
and outward assurance,--that there is a God:--this is a
vulgar superstition by which, at most, a defective police
system may be remedied, while the inward nature of man
remains as bad as before, and indeed frequently is made
worse, since he forms this God after his own image, and in
him only manufactures a new prop for his own corruption.
But^Jierein, Religion does consist, that man in his own per-
son and not in that of another, with his own spiritual eye
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? 40G
THE DOCTRINE OF RELIGION.
and not through that of another, should immediately behold,
have, and possess God. This, however, is possible only by
means of pure, independent Thought, for only through this
does man assume true and real personality, and this alone is
the eye to which God can become visible. Pure Thought is
itself the Divine Existence; and, on the other hand, the
Divine Existence, in its immediate essence, is nothing else
than pure Thought.
Besides, to look at this matter historically, the assumption
that absolutely all men without exception may come to the
knowledge of God, as well as the effort to raise them all to
this knowledge, is the assumption and the effort of Chris-
tianity; and, since Christianity is the developing principle
and peculiar characteristic of modern time, this assumption
and this effort form the peculiar spirit of the Age of the
New Testament. Now the two expressions,--to elevate all
men without exception to the knowledge of God,--and, to
communicate to mankind at large the deepest elements and
foundations of knowledge in another way than that of sys-
tematic instruction,--mean strictly and entirely one and the
same thing. It is clear, therefore, that every one who does
not wish to return to the ancient times of Heathendom
must admit not only the possibility, but the irremissible
duty, of communicating to men the profoundest principles
of knowledge in a generally comprehensible form.
But,--to close this argument for the possibility of a popu-
lar exposition of the profoundest truth with the most deci-
sive proof, that of facts :--Has then this knowledge,--which
we have undertaken, by means of these lectures, to unfold
in those who as yet have it not, and to strengthen and
purify in those who already possess it,--has it never until our
time been present in the world, and do we pretend now to
introduce something wholly new and hitherto nowhere dis-
coverable? We would not wish to think that this latter
had even been said of us; but, on the contrary, we maintain
that this knowledge, in all its clearness and purity, which we
can by no means surpass, and in every age from the origin of
Christianity downwards, although for the most part unre-
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? LECTURE II.
407
cognised, and even persecuted by the dominant church, has
yet, here and there, secretly ruled the minds of men and
disseminated itself abroad. On the other hand, we do not
hesitate to declare that the method of regular, systematic,
and scientific investigation, by which we for our part have at-
tained to this knowledge, has in former times, not indeed in
respect of trial, but certainly in respect of success, been un-
known in the world; and that, under the guidance of the
spirit of our great forefathers, it has been for the most part
our own work. If, then, this scientific, philosophical insight
was before awanting, in what way did Christ, or--since, in
his case, some will assume for it a miraculous, supernatural
origin, which I will not here dispute,--in what way did
Christ's Apostles,--in what way did all those who, from their
time down to our own, have possessed this knowledge,--in
what way did they actually acquire it! Among the former,
as among the latter, there were many very unlearned per-
sons, wholly ignorant of philosophy or even opposed to it;
the few among them who meddled with philosophy at all,
and with whose philosophy we are acquainted, so philoso-
phized that it is easy for the educated man to perceive that
it was not to their philosophy that they owed their insight.
But to say, that they did not obtain that insight by way of
philosophy, is just to say, that they did obtain it in a popu-
lar way. Why then should that which has been possible
heretofore, in an unbroken sequence for nearly two thousand
years, be now impossible? Why should that which was pos-
sible with very imperfect aids, at a period when general
enlightenment was nowhere to be found in the world, be no
longer possible, now when the needful aids have been per-
fected, and, at least in philosophy, the requisite enlightenment exists?
Why should that which was possible when
religious faith and natural understanding were yet at vari-
ance to a certain extent, become impossible now that they
have been reconciled to each other, and, forgetting their
former disunion, pursue in friendship one and the same end?
That which follows most decisively from all these con-
siderations is the duty incumbent upon every man who is
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? 408
THE DOCTRINE OF RELIGION.
penetrated by this higher knowledge to exert all his powers
to communicate that knowledge, wherever possible, to the
whole brotherhood of humanity; presenting it to each indi-
vidual in that form in which he is most open to its recep-
tion; never debating with himself, nor wavering in doubt,
whether or not it may succeed, but labouring as if it must
of necessity succeed; and after each completed effort, rising
with new and fresh vigour as if nothing had yet been at-
tained ;--and, on the other hand, the duty of each indivi-
dual who is not yet in possession of this knowledge, or who
does not possess it in fitting clearness and freedom and as
an ever-present possession, to devote himself wholly and un-
reservedly to the instruction thus offered to him, as if it
were destined for him especially, and belonged to him, and
must of necessity be understood by him; not fearfully and
timidly exclaiming "Ah! shall I indeed understand it? " or,
"Do I then understand it rightly? " Understand it rightly,
in the sense of perfect comprehension, would be saying
much ;--in this sense, these lectures may perhaps be under-
stood fully only by such as could themselves have spoken
them. But to understand, and that not erroneously, lies
within the power of every one who, moved by these dis-
courses, is elevated above the common view of the world,
and inspired with exalted sentiments and resolves. The
reciprocal obligation to both these duties lies at the founda-
tion of the contract we entered into at the beginning of
these lectures. I will unweariedly search for new forms,
applications, and combinations, as if it were impossible to
make myself fully intelligible to you:--do you on the other
hand, that is, you who seek instruction here--for to the
others I willingly limit myself to counsel--do you proceed
with earnestness and courage to the business, as if you had
to understand me by half words only;--and in this way I
believe that we shall agree well together.
These considerations on the possibility and necessity of a
generally comprehensible exposition of the deepest elements
of knowledge acquire a new significance and convincing
power, when we examine more strictly the peculiar and
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? LECTURE II.
409
characteristic distinction between the Popular and the
Scientific discourse;--a distinction which in my opinion is
virtually unknown, and which, in particular, lies wholly con-
cealed from those who talk so readily of the possibility and
impossibility of popular expositions. The Scientific dis-
course eliminates truth from among the errors which sur-
round and oppose it on all sides and in every form; and, by
demolition of these opposing view as error and as impos-
sible to true thought, shows the truth as that which alone
remains after their withdrawal, and therefore as the only
possible truth:--and in this separation of opposites, and
elucidation of the truth from the confused chaos in which
truth and error lie mingled together, consists the peculiar
and characteristic nature of the Scientific discourse. By
this method truth emerges before our eyes out of a world
full of error. Now it is obvious that the philosopher, before
such sifting of truth, before he could either project or begin
it and therefore independent of scientific proof, must al-
ready possess truth. But how could he attain possession of
it except by the guidance of a natural sense of truth which
exists in him with higher power than in his contempora-
ries ? --and in what other way, then, has he at first attained
it but by the unartificial popular way? To this natural sense
of truth, which is thus seen to be the starting-point even of
scientific philosophy, the Popular discourse addresses itself
immediately without calling aught else to its aid,--setting
forth the truth, and nothing but the truth, purely and sim-
ply, as it is in itself and not as it stands opposed to error,--
and calculates upon the spontaneous assent of this natural
sense of truth. This discourse cannot indeed prove any-
thing; but it must certainly be understood; for intelligence
itself is the only organ whereby we can apprehend its im-
port, and without this it cannot reach us at all. The Scien-
tific discourse presupposes in the hearer an entanglement in
the meshes of error, and addresses itself to a diseased and
perverted spiritual nature;--the Popular discourse presup-
poses an open and candid mind, and appeals to a healthy,
although not sufficiently cultivated, spiritual nature. After
ub
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? '410
THE DOCTRINE OF RELIGION.
all this, how can the philosopher entertain a doubt that the
natural sense of truth in man is sufficient to lead him to
the knowledge of truth, since he himself has attained to
that knowledge by this means and no other?
But notwithstanding that the comprehension of the deep-
est truths of Reason, by means of a popular exposition, is
possible,--notwithstanding further that this comprehension
is a necessary purpose of humanity towards the attainment
of which every power ought to be directed,--we must never-
theless acknowledge that there are, in the present age,
greater hindrances to the accomplishment of this purpose
than have existed at any previous time. In the first place,
the very form of this higher truth,--this strictly determi-
nate, settled, absolutely unchanging and unchangeable form,
--comes into collision, and that in a two-fold manner, with
the hesitating modesty which this age--has not indeed in
itself but yet--would exact from every one who undertakes
to deal with it. It is not to be denied that this knowledge
assumes itself to be true, and alone true, and true only in
the sharp and complete precision in which it is thus an-
nounced,--and everything opposed to it, absolutely and
without exception or mitigation, to be false;--that therefore
it seeks, without forbearance, to subdue all weak partiali-
ties, all vagrant fancies, and wholly disdains to enter into any
treaty or compromise with the other side. The men of these
days are offended at this severity, as if they were thereby
grievously ill-treated;--they would be deferentially saluted,
and consulted as to whether they will lend their sanction to
such a matter; would make conditions on their side, and
there should be some elbow-room left for their tricks of le-
gerdemain. Others are dissatisfied with this form of truth,
because it requires them at once to take their part for or
against, and to decide on the instant yes or no. For they
are in no haste to know for certain about that which never-
theless is alone worth knowing, and would willingly suspend
their voices, in case it should afterwards turn out to be
wholly otherwise; and besides it is very convenient to con-
ceal their want of understanding under the fashionable and
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? LECTURE II.
411
high-sounding name of Scepticism, and to allow mankind
to believe that there, where in fact they have been found
wanting in power to comprehend that which lies clear
before them, it has been their superior acuteness and pene-
tration which has disclosed to them certain unheard-of, and
to all other men inaccessible, grounds for doubt.
Again, there is a hindrance to the successful issue of our
undertaking in this age, in the monstrously paradoxical,
strange, and unheard-of appearance of our doctrine, since it
turns into falsehood precisely those things which the age
has hitherto prized as the most precious and sacred results
of its culture and enlightenment. Not as if our doctrine
were in itself new and paradoxical. Among the Greeks,
Plato held the same faith. The Johannean Christ said
precisely the same things which we teach and prove, and
even said them in the same language which we here
employ; and in these very times, and among our own
nation, two of our greatest Poets have given expression to
the same truth in manifold applications and under many
forms. But the Johannean Christ has been superseded by
his less spiritual followers; and Poets, it is thought, desire
only to utter fine words and to produce musical sounds.
That this ancient doctrine, which has thus been renewed
from age to age down even to these later times, should yet
seem so wholly new and unheard-of arises in this way.
After the revival of learning in Modern Europe, and particu-
larly since, by means of the Church Reformation, the evi-
dence of the highest religious truth was freely presented to
the mind, there gradually arose a philosophy which made
the experiment whether the books of Nature and of Know-
ledge, which were to it unintelligible, might not assume a
meaning when read backwards; whereby indeed everything
without exception was taken out of its natural position, and
set head downwards. This philosophy took possession, as
every prevalent philosophy necessarily does, of all the
avenues of public instruction,--catechisms, schoolbooks, pub-
lic religious discourses, literature. All our youthful culture
fell within this period. There is thus no wonder that, after
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? 412
THE DOCTIUSE OF RELIGION.
the unnatural had become to us natural, Nature herself
should seem to us unnatural; and that, after we had been
accustomed to see all things upside-down, we should ima-
gine them to be inverted when we beheld them restored to
their true position. This indeed is an error which will dis-
appear with the age which produced it; for we, who explain
death by life, the body by the soul,--and not the reverse as
these moderns do,--we are the true followers of the
Ancients; ouly that we see clearly what remained dark to
them; while the philosophy which we have alluded to above
is not even an advance in time, but only a ludicrous inter-
lude, a petty appendix to thorough barbarism.
Lastly, those who might perchance of themselves over-
come the two hindrances now pointed out, may yet be
scared back by the hateful and malicious objections urged
by the fanatics of perversity. It may indeed be wondered
at that such perversity, not satisfied with being in its own
person perverse, should besides exhibit a fanatical zeal for
for the maintenance and diffusion of the same perversity in
others. Yet even this may be readily explained, and in
this way. When these fanatics had reached the years of
reflection and self-knowledge, and had thoroughly examined
themselves and their own inward being, and found nothing
there but the impulse towards personal, sensuous, well-being,
had not felt the slightest desire either to discover within
themselves, or to acquire from without, anything but what
they found there,--then they have looked around upon their
fellow-men, observed them, and fancied that neither was
there anything to be met with in them higher than this same
impulse towards personal, sensuous, well-being. Hereupon
they have satisfied themselves that in this consists the es-
sential nature of humanity; and having cultivated this na-
ture in themselves with unremitting care and to the highest
possible perfection, they have necessarily become in their
own eyes the most preeminent and distinguished among
men, since they were conscious of being virtuosi in those
things wherein the worth of humanity consists. Thus have
they thought and acted throughout life. But should it ap-
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? LECTURE II.
413
pear that they have been mistaken- in the major proposition
of their syllogism,--if in others of their species there has
been manifested something else, and in this case something
undeniably higher and more divine than the mere impulse
towards personal, sensuous, well-being,--then they who had
hitherto held themselves to be men of distinguished preemi-
nence would be found to belong to a lower race, and instead
of as before esteeming themselves higher than all others,
they would be compelled thenceforward to despise and reject
themselves. They cannot do otherwise than angrily oppose
this conviction of a higher nature in man, which brings only
disgrace to them, and all phenomena which confirm this
conviction; they must necessarily do everything in their
power to keep such phenomena at a distance from them-
selves, and even to suppress them altogether; they struggle
for life,--for the most delicate and innermost root of their
life,--for the possibility of self-endurance. All fanaticism,
and all its angry exhibitions, from the beginning of the
world down to the present day, have proceeded from this
principle:--"If my opponent be right, then am I a miserable
man. " Where this fanaticism can wield fire and sword, with
fire and sword it assails its detested adversary; where these
instruments are beyond its reach, it has still the tongue left,
--which, if it do not kill the foe, is yet frequently able to
cripple his activity and influence with others. One of the
most favourite and customary tricks of tongue-fence among
these fanatics is this:--to give to the thing which is hateful
only to them, a name which is hateful to all men, in order
thereby to decry it and render it suspected. The existing
store of such tricks and nicknames is inexhaustible, and is
constantly enriched by fresh additions; and it would be in
vain to attempt here any complete enumeration of them. I shall notice only one of the most common of these odious
nicknames,--i. e. the charge that this doctrine which we
teach is Mysticism.
Observe, in the first place, with reference to the form of
this accusation, that should any candid unprejudiced person
answer:--" Well, let us suppose that it is Mysticism, and
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? 4U
THE DOCTRINE OF RELIGION.
that Mysticism is an erroneous and dangerous thing; let
him for that very reason bring forward his doctrine, and we
will hear him: if it is erroneous and dangerous, this will
come to light when the opportunity is given;"--these fana-
tics must reply, in accordance with the peremptory decision
by which they believe they have got rid of us ;--" There is
nothing more to hear;--Mysticism has long ago, for some
generations back, by the unanimous voice of all our literary
Councils, been decreed to be heresy and placed under ex-
communication. "
Further--to proceed from the form of this accusation to
its substance;--What then is this Mysticism whicb tbey
lay to our charge? We shall not indeed receive a distinct
answer to this question from them :--for as they never pos-
sess a clear idea, but only think about high-sounding
phrases, so in this case they have no conception answering to
their words;--we must therefore help ourselves. There is,
unquestionably, a view of spiritual and sacred things which,
although correct in the main, is nevertheless afflicted with
a grievous infirmity, and thereby rendered impure and noxi-
ous. In my lectures of last year,* I took occasion, in pass-
ing, to delineate this view, and I may perhaps find an op-
portunity this season to return to the subject. This view,
which in part is certainly a much perverted one, is properly
distinguished from the true religious view by the name of
Mysticism;--I myself am wont to make this distinction,
employing the names just mentioned; and from this Mys-
ticism my doctrine is far removed, and indeed wholly op-
posed to it. Thus, I say, do I regard the matter. But what
would the fanatics? The distinction I have mentioned is
completely concealed from their eyes, as well as from the
eyes of that philosophy which they follow;--according to
their unanimous resolutions, their criticisms, their discus-
sions, their favourite works, and all their public manifesta-
tions without exception,--which he who can may examine
for himself, and the others may believe me upon trust,--ac-
"Characteristics of the Present Age," Lecture VIII.
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? LECTURE II.
415
cording to these unanimous resolutions, it is always the True
Religion, the Knowledge of God in spirit and in truth, which
they call Mysticism, and against which in fact, under this
name, they hurl their anathema. Their warnings against this
doctrine, as Mysticism, therefore mean nothing else than
what may be thus paraphrased:--"Yonder they will tell you
of the existence of a spiritual world, revealed to no outward
sense, but to be apprehended only by pure thought:--you are
lost if you allow yourselves to be persuaded of this, for there is absolutely no existence but that which we can grasp with our hand, and we have nothing else to care for; all else are
mere abstractions from the substantial realities we can
handle, which in themselves have no substance and which
these enthusiasts confound with palpable reality. They will
tell you of the reality, the inward independence, the creative
power of thought:--you are lost to real life if you believe
them; for there is nothing really existing but, in the first
place, the stomach, and then that which supports it and
supplies it with food; and it is only the gases that have
their birth in it which these dreamers call ideas. " We ad-
mit the whole accusation, and willingly confess, not without
joyful and exulting feelings, that, in this sense of the word,
our doctrine is indeed Mysticism. With these we have
therefore no new controversy to begin, but find ourselves
in the old controversy, which has never been solved nor
reconciled; t. e. --they say that all Religion--truly it may
be said of the vulgar superstition we have alluded to above
--is something in the highest degree objectionable and per-
nicious, and must be extirpated from the earth, root and
branch; and so the matter remains with them ;--while we
say that True Religion is something in the highest degree
blessed, and that which alone gives true existence, worth,
and dignity to man, here below and throughout eternity;
and that every power must be put forth in order that this
Religion may, wherever it is possible, be made known to
all men; this we recognise with absolute certainty, and
thus the matter remains on our side.
Meanwhile, that these persons should rather choose to say
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? 410
THE DOCTRINE OF RELIGION.
"That is Mysticism," than, as they ought to say, " That is
Religion," arises, among other causes which do not belong to
our present subject, from the following:--They desire by
this language, in the first place, imperceptibly to induce a
fear that, by means of this our doctrine, there may be intro-
duced intolerance, desire of persecution, insubordination, and
civil disturbance; or that, in one word, this doctrine is dan-
gerous to the State :--secondly and chiefly, they wish to
create alarm, in those who may enter upon inquiries like
the present, as to their continuance in possession of a sound
mind, and to give them to understand that in this way they
may come at last to see ghosts in broad daylight--which
would be a very great misfortune indeed. As to the first,
the danger to the State :-- they violently appropriate and
pervert the description of that from which danger may be
feared, and they doubtless calculate quite securely that no
one will be found to discover the change; for neither that
which they call Mysticism--the True Religion--nor that
which we call by that name, has ever been known to perse-
cute, to show intolerance, or to stir up civil commotion ;--
throughout the whole history of Churches, heresies, and per-
secutions, the persecuted party have ever occupied a propor-
tionally higher, and the persecutors a lower position; the
latter fighting, as we said above, for life. No ! intolerance,
desire of persecution, insubordination toward the State,
belong only to that spirit by which they themselves are ani-
mated, the fanaticism of perversity; and, if it were other-
wise advisable, I would willingly have the fetters struck off
this very day from the enslaved, that it might be seen what
course they would take. As to the second object of solici-
tude, the preservation of a sound mind:--this depends in
the first instance on physical organization; and against in-
fluences of this kind, even the shallowest inanity, the lowest
vulgarity of soul, is by no means a safe-guard;--hence there
is no occasion to throw ourselves into the arms of these
fanatics in order to escape the threatened danger. So far as
I know, or have known, those who live amid those investi-
gations of which we now speak, and find in them their uniu-
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? LECTUKE II.
417
terrupted daily labour, are by no means exposed to these
distractions, see no ghosts, and are as healthy, in mind and
body, as others. If, sometimes in life, they do not what
most other men in their place would have done, or do what
most other men in the same place would have left undone,
it is not because they are deficient in acuteness to perceive
the possibility of the one course of action, or the conse-
quences of the other,--as those who, in their place, would
certainly have done otherwise cannot refrain from thinking,
--but for other reasons. If there must always be diseased
spiritual natures, who as soon as they quit their housekeep-
ing books, or whatever other morsel of reality gives employ-
ment to their faculties, forthwith fall into the mazes of
error, let such remain by their housekeeping books ! --but I
trust that the general rule may not be taken from them,
who, it is to be hoped, are the smaller number, and are cer-
tainly of the lower species; nor, because there are feeble
and diseased creatures among men, the whole human race
be treated as if they were feeble and diseased. That we
have interested ourselves in the deaf, dumb, and blind, and
have invented a way whereby instruction may be communi-
ted to them, is deserving of all thanks;--from the deaf and
dumb, namely, and the blind. But if we were to make this
method of instruction the universal plan of education for
persons without these defects, because such persons may en-
counter deaf, dumb, and blind people, and we should thus be
sure that we had provided for every such contingency; if
he who can hear should, without regard to his hearing, be
made to talk by the same laborious process as the deaf and
dumb, and require to learn to detect the words upon the
lips; and he who can see should, without regard to his see-
ing, be taught to read the letters by the touch ;-^this would
deserve little thanks indeed from those who have no defect
in sense, notwithstanding that such an arrangement would
certainly be adopted as soon as the direction of public in-
struction should be made dependent on the opinion of the
deaf and dumb and the blind.
These are the preliminary suggestions and considerations
Hb
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? 418
THE DOCTRINE OF RELIGION.
which I have thought it advisable to communicate to you
to day. Eight days hence I shall endeavour to set forth, in
a new light and upon a new side, the foundation-principles
of these lectures, which are at the same time the foundation-
principles of all knowledge ;--and to this I respectfully in-
vite you.
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? 419
LECTURE III.
DIFFICULTIES ARISING FROM THE COMMON MODE OF
THOUGHT :--DEFINITION OF BEING (SEYN)
AND SX-ISTENCE (DASEYN. )
In the first of these lectures we maintained that not every-
thing which seems to be living does really and truly live;
and in the second we said that a large portion of mankind,
throughout their whole Life, never attain to true and proper
Thought, but remain within the circle of mere Opinion. It
might well be, and indeed it has already become obvious
from other remarks which we made on that occasion, that
the phrases Thought and Life--Thought-lessness and Death,
mean precisely one and the same thing; we have already
shown that Thought is the element of Life, and consequent-
ly the absence of Thought must be the source of Death.
An important difficulty stands in the way of this asser-
tion, to which I must now direct your attention, namely the
following :--If Life be an organic whole, determined by one
universally efficient law, then it seems at first sight impos-
sible that any one part appertaining to Life should be ab-
sent where the others are present; or that any one indivi-
dual part should exist without all the parts proper to Life,
and consequently without Life itself as a whole, in its com-
plete organic unity. In solving this difficulty, we shall also
be able to exhibit to you clearly the distinction between
true Thought and mere Opinion, which was the first busi-
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? 420
THE DOCTHINE OF RELIGION.
ncss announced for to-day in our last discourse, before we
proceed to the fulfilment of our other purpose in this lec-
ture, namely, to begin the application of pure Thought it-
self to the elements of all Knowledge.
