Zend - Avesta

or

about the things of heaven and the hereafter

From the point of view of nature

from
Gustav Theodor Fechner
Third edition.
Obtained by Kurd Laßwitz

First volume
----------------------------
Hamburg and Leipzig.
Publisher of Leopold Voss.
1906th

Contents:
First volume.
About the things of the sky.
I. entrance
II. Preliminary considerations
III. Comparative physical earth and sky science
IV. The soul question
V. The earth, our mother
VI. Of the angels and higher creatures in general
VII. From the higher overarching consciousness
VIII. From the higher sensuality area and will
IX. Of the state, course, and goals of the evolution of the earth
X. Of the step structure of the world
XI. From God and the world
A . Conceptual Considerations
B. Supreme law of value and its relation to freedom. Reasons for the
existence of God
C. God as the supreme being in relation to the world details
D . General consciousness link in God
e . Highest remuneration of individuals to God
F . Of development of the divine or universal consciousness
G . God's goodness and evil in the world
H . What does it mean to be God in the narrower sense and to be against
God?
J.God as spirit in relation to his material world of phenomena
K. Nature according to its depth and abundance as expression of the divine
spirit
L. The unconscious and the dead in the god-like nature
M. The creation of the world
N. Question whether the appropriate creations of nature through conscious
creative activity or through unconsciously acting forces of nature have arisen.
O. Concerning the reservation that God's spirit, by attaching to nature, is
burdened with its gravity, bound by the necessity of it
XII. Religious-practical and poetic point of view
XIII. Christian things
XIV. Conclusions. Historical

I. entrance.

I used to say, in the ordinary opinion, that the plants are animated beings. Now I
affirm that the stars are also, with the difference only, that they are a higher kind of
animated beings than we, while the plants are a lower species.
This assertion is not a mere afterthought, but rather arose from the same root with
the former, and appears here with the same intention to transcend the ordinary view
of the natural things into something more profitable to me. It is only a small, larger
window that opens up to the view into the vast soul-realm and soul-life of a nature,
which one has been accustomed for a long time, to keep dark, cold, and dead in front
of some bright soul-points. At these points of soul now the soul-suns come, of which
the points themselves have their light.
At first, our claim seems absurd. How should not she! It contradicts even more than
those earlier views that have allowed us to become more and more different. And if
habituation is right, then we are in the first place wrong in the first place.
In the meantime, two cases are possible: either the claim or the prevailing views are
wrong, therefore to change. I assert and demand the latter, and, if the contradiction
arises from the whole reason and the whole extension of the prevailing views, a
corresponding change of the same applies. But is not this desire even more absurd?
 Before renouncing, one must heed the following: Our assertion contradicts
prevailing views; but can that prove against them, if these contradict themselves so
much? She does not understand herself, but do they understand each other? What
does our question want? Are certain clusters of material animated or not? So the
relationship of matter and soul is only one of the most important cases. But what
about the whole area of the questions here? Are not there just contradictions and
ambiguities? Their sea always wants to be exhausted and empty, yet it always gives
birth to a new sea of contradictions and ambiguities. The wind, which is supposed to
appease this sea, or rather to drive in a new coherent train, can not come from the sea
itself. He has to contradict everything,
Or what? Religion understands and agrees with natural science, philosophy with
religion, philosophy with natural science, or even each one of them in its own right,
as the relation of the divine spirit to nature, the human soul to the human body in
science Creation question, the question of immortality, the question about the
management of material and ideal forces in the world and the body is to be
grasped? Yes, we only know what in our own body is actually meant to be called, a
point in the brain, a piece in the brain, the whole brain, the whole nervous system, the
whole body? Or are the views of common life clearer about all these points than the
scientific and religious ones? Rather, have not all the main contradictions of the
scientific and the religious passed over to her? Of course, that when our wise men
grasp the relations of the physical and spiritual, everywhere are unclear and confused,
as they certainly are, even gross errors are everywhere inevitable. We deny the plant
souls, because the plants do not satisfy our demands of rough superficial analogy
with ourselves; for the same reason we deny the souls of the stars. But it is the
impossibility of arriving at such a rough analogy to a coherent basic view of religion,
philosophy, and natural science that is at the same time completely
satisfactory. should lead us beyond it. And now I say: in the same universally
satisfying relationship in which the soul of the plants lies lies the soul of the stars. It
only requires, because the analogy here even more withdraws from the surface, a
return to even greater depth. Here we can no longer refer to similarities in cellular
structure, in the process of growth and reproduction, to which the analogy between
animal and plant could still coarsen. the whole earth with its processes comes out of
what we usually take as an organic process and thus as a possible carrier of life and
soul; if she is to, if her siblings still possess life and soul, then the faculty of the soul
and of life must reach farther and deeper than through those modes of appearance,
Of course, the common mind does not doubt that the stars are dead masses, and as
he sees the heavens filled with these dead masses, he no longer knows where God
and angels are seeking. He is now driving her out of the world, indeed out of
reality. He considers this world-shattering view to be self-evident, natural, because he
has absorbed it with breast milk; It seems to him folly to think only if it could not be
otherwise. But is this view really the natural one? The limited analogy from which it
is based, the original one that comes naturally to man? Are you under a native
instinct? Did not our instinct decrease how our understanding has grown? And are not
how it has grown did the confusion of our minds grow? After all, we are honoring the
original instinct of nature, for surely it is a born-born one, but it is precisely the
instinct of nature that guides us to where our contemplation will guide us. The natural
view of the peoples is precisely that the stars are animated, are animated in a higher
sense than we are. Yes, as little as it seems now necessary to reject the inspiration of
the stars, it was as little necessary to them to accept them. But can this be discarded
now without reasons, which from the outset needed no reason to enlighten man? For
this reason, behind our, in this particular district so utterly vacillating and mutually
exclusive warring, unsupported inferences, there must be real grounds in the
unerring, indigenous nature of men and things. Now, beginning to close, we may go
beyond the original view; but can not it, yes, must not it be, to come back to it with a
developed consciousness? Are we at the end of our conclusions, our education?
To be sure, the world which now calls itself the educated, with profound contempt,
looks down on the childish beliefs of mankind, who everywhere found soul in nature,
as we do again, and saw in the sun, moon, and stars individual divinely inspired
beings, such as we will do it again. That we do it will make us throw ourselves under
the fools and children. But sometimes there is more truth in the fools and children
than in the wise and the old.
Let us remember the word heavy in content: what no intellect of the intelligent
sees, it sees in simplicity a childlike mind, and, in addition, the second, that the
beginning and the end are usually intertwined. The fully developed bird reproduces
the same egg from which he first grew up. All knowledge, all religion, has grown out
of that belief in children, and will at last produce that belief in children, but it will
only be from the fullness of development. Amidst the work of clearly dissecting the
egg into its conclusions, forming the bird and working it out with its wings, its beak,
the egg is lost. Only when everything has been clearly and strictly explained does it
come back, and the life of humanity consists in this development.
But let us later consider what significance this point of view must have for us; only
we do not consider it meaningless at all. In any case, in order to be able to insist that
the late doctrine of man is more right than the original of nature, it would have to
show a different durability and mood than the case.
After all, the main difficulty of our task lies in the fact that we are accustomed to
regard the soul not as a rule but as an exception in nature. If all nature is animated,
then it is only a question of what is individually animated in it, and on which stage of
inspiration it sees against another. Now the stars are, for the simplest conception, as
well as for the most thorough examination, of which we are not evasive, more
independent creatures than we, and superior to ourselves, because, strictly speaking,
we ourselves only their members. So if everything is animated, then they are certainly
also more independent and higher-animated members of this whole than we. There is
no difficulty than what you do. And at all times, when nature was understood as self-
understanding, the stars were also self-understanding for higher-spirited beings. How,
on the other hand, should we keep our limbs alive if we regard the whole body as
dead, and consider it only alive for us, the last scattered tips of these members,
because we ourselves are alive; the tree for dead, because the leaves live. Instead of
looking at our individuality as unified and supported by the greater individuality,
instead of considering our independence and our consciousness as a sign, that what is
self-contained and conscious emanated from us and yet as moments in oneself, yet,
must be more self-sufficient and more conscious, than all his offspring, we consider
everything except our life only for a slag of life, we see in our individuality and self-
power and our consciousness only a contradiction against a higher individuality and
self-power and a higher consciousness. And if the omnipotence of the relations that
go through the whole world compels the philosopher to acknowledge a spirit of
humanity, of history, and of all the world, what is this unconscious mind with
conscious individual moments, its external, not nature's, expression? unlike a
contradiction in itself, or a hollow word that has not yet been alive in any individual
design, instead of robbing us of the best of the faith, confusing the clearest
knowledge. Supreme if, believing the exchange of a God who is no better and wiser
than us, we sincerely believe in an omniscient, omnipresent, all-powerful
God, through which is all that is, through which the suns go and the seas flood, every
crease of our hearts clear, yes, clearer than ourselves; What does nature have of its
omnipresence and its work, even if this word remains dead, yet God remains lifeless
on the one hand, nature remains spiritless on the other, and what does it pervade us, if
our and all individual spirits are of God rather? dropped off as internally worn? We
concede all the precepts, we draw no conclusions, or only those that contradict the
premisses. How can such doctrine win and give life and peace? As all plants
wither; there the stars are petrified; there our own body becomes too bad for the spirit
and only a housing for the senses; There the whole living book of nature becomes
only a textbook of mechanics and the organisms strange exceptions in it; but above
all there remains a partition between God and us; our wishes and prayers fade,
ascending through the hollow empty space to him; greyish images of eternal
damnation instead of better breeding prejudice us; Mind and heart are eternally in the
grip of God, and what one believes and wants, the other fails.
Is it not, at least, pardonable to think of a doctrine which, instead of contradicting
the best, highest, and most beautiful thoughts of our religion, is based on its truth, not
merely its words in the mouth, but its thoughts into life? but at the same time would
like to at the same time bring reconciliation to our faith with another faith, which we
have always only arrogantly despised or fought hostilely, and who nevertheless also
has his part of God. Then the Christian suddenly recognizes in the heathen again his
brother, who, like him, had an eye on God and, however, he, the Christian, looked
after the highest, holding on to God's trace in the low, and now becomes aware that
God is not at all only above, not just down, not just out, not just in man, is that he is
truly all in all, the truly few, eternal, omnipresent, omniscient, almighty, all-loving
and all-right. The Christian, on the whole, never forgot it, but in detail he never made
it through, whereas the heathen had it worked through in a thousand individual
applications and only ever forgot it altogether. Thus, with the conflict of both
religions, the dichotomy that each carries within itself would disappear; that which
each misses in its own fulfillment, it would find fulfilled in the other, and the war of
extermination of both would result in a peace, each one lifting only the shortcomings
of the others, sharing the profit of the others; from the side of paganism, of course, a
gain which it will only be able to obtain by means of rebirth in Christianity and from
Christianity. All-loving and all-right. The Christian, on the whole, never forgot it, but
in detail he never made it through, whereas the heathen had it worked through in a
thousand individual applications and only ever forgot it altogether. Thus, with the
conflict of both religions, the dichotomy that each carries within itself would
disappear; that which each misses in its own fulfillment, it would find fulfilled in the
other, and the war of extermination of both would result in a peace, each one lifting
only the shortcomings of the others, sharing the profit of the others; from the side of
paganism, of course, a gain which it will only be able to obtain by means of rebirth in
Christianity and from Christianity. All-loving and all-right. The Christian, on the
whole, never forgot it, but in detail he never made it through, whereas the heathen
had it worked through in a thousand individual applications and only ever forgot it
altogether. Thus, with the conflict of both religions, the dichotomy that each carries
within itself would disappear; that which each misses in its own fulfillment, it would
find fulfilled in the other, and the war of extermination of both would result in a
peace, each one lifting only the shortcomings of the others, sharing the profit of the
others; from the side of paganism, of course, a gain which it will only be able to
obtain by means of rebirth in Christianity and from Christianity. however, the heathen
has trained it in a thousand individual applications and has only ever forgotten it on
the whole. Thus, with the conflict of both religions, the dichotomy that each carries
within itself would disappear; that which each misses in its own fulfillment, it would
find fulfilled in the other, and the war of extermination of both would result in a
peace, each one lifting only the shortcomings of the others, sharing the profit of the
others; from the side of paganism, of course, a gain which it will only be able to
obtain by means of rebirth in Christianity and from Christianity. however, the heathen
has trained it in a thousand individual applications and has only ever forgotten it on
the whole. Thus, with the conflict of both religions, the dichotomy that each carries
within itself would disappear; that which each misses in its own fulfillment, it would
find fulfilled in the other, and the war of extermination of both would result in a
peace, each one lifting only the shortcomings of the others, sharing the profit of the
others; from the side of paganism, of course, a gain which it will only be able to
obtain by means of rebirth in Christianity and from Christianity. and the war of
extermination of both would lead to a peace where each one only lifts the
shortcomings of the others, dividing the profit of the others; from the side of
paganism, of course, a gain which it will only be able to obtain by means of rebirth in
Christianity and from Christianity. and the war of extermination of both would lead to
a peace where each one only lifts the shortcomings of the others, dividing the profit
of the others; from the side of paganism, of course, a gain which it will only be able
to obtain by means of rebirth in Christianity and from Christianity.
But it is not my intention here to start from the height of the viewpoint where God
truly acts as the omnipotent repository of all life, of all spirit in all nature. Let's just
try to build another step from below. Who does not rise from below, dizzy at the
height. It will not be about the soul, the life of the whole, but about an individual soul
life in the whole. Where life is concerned, we mean such, but always a whole, and
what points us to that. Also, an exhaustive examination of the objects that will be
discussed here would reach further than the intention of this paper, the reasons of
which are brought not everywhere from the last, but from the first. It does not pretend
to be the armor of hardening, which shuts us off from the natural life of being blown
up by heavy blows, but only through so much gap, as to remain in it, to set in mind as
many thoughts and intuitions as to present themselves, which may loosen it. How
could I imagine, with the simple considerations calculated for the most ordinary
mind, which I will present here, and which no philosophy, as the earliest, has even
taken the trouble to impose a revolution that goes far beyond science We must reach
out to uproot a time-barred view of nature and the mind woven with all our life and
thought, in which we all have been raised and raised. I confess myself, the following
considerations will have nothing compelling for the one who wants to resist and in
whom will not the habit already resist? Also, I only wish that they have something
exciting. Follow him for a joke, and you might leave some serious thoughts
behind. After all, every revolution must be preceded by experiments that do not
immediately succeed, but help it prepare. A first attempt finds neither the time ripe
enough to succeed, nor is he mature enough to earn success. This will also apply to
this experiment, in which, with still childish hands, a game of high meaning is
ventured. who do not immediately succeed, but help prepare it. A first attempt finds
neither the time ripe enough to succeed, nor is he mature enough to earn success. This
will also apply to this experiment, in which, with still childish hands, a game of high
meaning is ventured. who do not immediately succeed, but help prepare it. A first
attempt finds neither the time ripe enough to succeed, nor is he mature enough to earn
success. This will also apply to this experiment, in which, with still childish hands, a
game of high meaning is ventured.
I say that the following considerations will not have anything compelling for those
who want to resist. You can not even have it. It contradicts the nature of its
object. Believing in the soul of the stars will always remain a matter of faith. And if it
is sufficient to reject a belief, because it is always intended to remain faith only, then
the rod is also broken from above in ours. The belief in the soul of the stars, however,
is in fact only on the same level in this respect, as the belief in other souls than my
own, or even my own soul beyond, and a God above us. That means that all this can
never be grasped with hands, explained and depicted in terms of natural history. It is
so little exactly demonstrable that another person, another animal has a soul, as a star
has one. Only from my own soul I know and I will ever know experience. Each other
presents itself only to me in bodily appearance, and no experiment in appearance lets
me see the apparent itself. If we believe in any soul beyond our own soul, only
analogies and connections that satisfy the mind and the mind can, after more than one
side, satisfy, guide us, or make habit unnecessary. Of course, as habit can make such
guidance dispensable, we grow up and breathe in a belief as in the air, so it can make
us unresponsive to it. So it is with the belief in the soul of the stars. Each other
presents itself only to me in bodily appearance, and no experiment in appearance lets
me see the apparent itself. If we believe in any soul beyond our own soul, only
analogies and connections that satisfy the mind and the mind can, after more than one
side, satisfy, guide us, or make habit unnecessary. Of course, as habit can make such
guidance dispensable, we grow up and breathe in a belief as in the air, so it can make
us unresponsive to it. So it is with the belief in the soul of the stars. Each other
presents itself only to me in bodily appearance, and no experiment in appearance lets
me see the apparent itself. If we believe in any soul beyond our own soul, only
analogies and connections that satisfy the mind and the mind can, after more than one
side, satisfy, guide us, or make habit unnecessary. Of course, as habit can make such
guidance dispensable, we grow up and breathe in a belief as in the air, so it can make
us unresponsive to it. So it is with the belief in the soul of the stars. Thus, only
analogies and connections that satisfy the mind and the mind can, after more than one
side, satisfy, guide us, or make habit unnecessary. Of course, as habit can make such
guidance dispensable, we grow up and breathe in a belief as in the air, so it can make
us unresponsive to it. So it is with the belief in the soul of the stars. Thus, only
analogies and connections that satisfy the mind and the mind can, after more than one
side, satisfy, guide us, or make habit unnecessary. Of course, as habit can make such
guidance dispensable, we grow up and breathe in a belief as in the air, so it can make
us unresponsive to it. So it is with the belief in the soul of the stars.
That, too, is true; the needs of the mind and the heart that make us believe in the
soul of our fellow human beings, our own soul beyond and a God above us, are more
urgent, indeed more urgent, than the needs that bind us to the soul of God Let stars
believe, and always will. But how, if we, seeking a connection that best satisfied
those urgent needs, perceive the soul of the stars themselves as the binding middle
link? Someone would like to say that in spite of all the contradictions in religion,
science, and life about the soul and the body, we all agree that the very stars have no
soul. And that we all agree that we disagree in all that is connected with it; here lies
one of the most important knots of the missing agreement, or in the node of the
general agreement is also this. In the difficulty of dividing and linking the whole
realm of the highest ideas and realities into one, the knot which binds one's own life,
and which binds the most general, as the more important ones, rather than the middle
ones, depends on it still the threads confused and loose. But we also feel that they are
hanging loose and loose.
So do not put the self-contradictory requirement of a sensual expounding where
there is no sensory object. The soul of the earth is not an animal, showable in its cage,
only the cage is presentable and its facility for the spiritual animal. What fits best in
the best context of what we can not see and yet have to believe, and have to believe
as mediating even the best connection between what we can see, we must ask
ourselves, asking if we already have the best connection. But anyone who does not
believe anything at all than what he sees or is used to believing, for whom this is a
book with seven seals.
 II. Preliminary considerations.

If one grasps the earth only as a rigid, dry lump, then it does not seem to us to be
clear what life or soul is all about. And our ordinary conception of the earth is only an
enlargement of those we draw partly from the sight of the globe depicting them,
partly from the consideration of individual pieces of their surface, which we stir up
with the grave or plow, or in which we see the miner's pit deepened , A ball of such a
dry mass, driven in the empty space by forces whose effect is calculated in the driest
of sciences according to the driest formulas, can not, of course, seem more vivid to us
than the little lump we pick up by hand from the ground and throw it into the air , But
let's just continue our dry view. For is the earth really nothing more than such a lump,
thought enlarged? On such a small lump there is also a sea of ebb and flow and rivers
and streams and the circulation of waters, an air and vapor shell that belongs to it
peculiarly, with rain, storm and weather, from which the crops turn green and the sea
is encrusted, such a change of seasons and times of the day and climates, in which
freedom and rule clash so strangely? Is everything in it so united towards a middle; is
he able to hunt down everything that wants to break away from him? Has he been
similarly born out of a larger sphere than we know from the earth? Did it just form,
elaborate, and continue to do so through the work of self-governing forces? to do
it? Was he able to create such an organic empire, to build one over the other, and to
hold one another by bonds of action and purpose? Does it happen just as peculiarly
and remotely to other clods of earth as the earth does to other world bodies? Is not the
earth in all this something totally different from its part, the plaice? But if she is, the
answer to her questions about what she means to the world, and what the world
means to her, whether her life as a whole, or if you are living alone, will be
completely different , have quite different claim for them than for the plaice, in
which, of course, some worms may dwell absent-minded? Everything that can guide
us in answering these questions, behaves just opposite to the earth and the
plaice. Nevertheless, it is certain that for the whole earth we do not want to recognize
by a hair greater or different claims in this respect than for its particle, the plaice; yes,
humans and animals themselves only in just as external relationship to regard as
beetles and worms to plaice.
What leads us astray here is a confusion of the earth in a wider sense with that in
the narrower sense; the name helps us confuse matters. In the broader sense, and this
will henceforth apply to us alone, we have the totality under the earth to understand
the system of everything that is held together by the gravity around the center of the
earth, not only all solid, but also all water and all air and everything that lives and
weaves in the earth and in the water and in the air, flees and creeps, and out of the
totality of everything serious, everything that is unpredictable, which enters the
system of gravity. All this in origin, matter, purpose, and action, is connected to a
certain system, like a body, yes, more firmly and intimately than ours; and that is our
living earth.ex ungue leonem ; but we make ex leone unguem.
Also, the habit of getting to know the earth through contemplation of the globe is
certainly not without influence in the way we perceive it. Pygmalion is said to have
made an exceptionally beautiful female portrait and to have taken such pleasure in
asking Aphrodites to revive it, and that it had come to life, like the human
archetype. We only reverse it by killing the archetype for the joy that we have
succeeded in obtaining a dead, slightly too comprehensive image of the heritage. It's
like worshiping idols. One finally forgets the spirit above the picture and finally sees
only a dead art object in it. We now worship in the globe only our own art and
science, which made him; the science that the globe itself has,
Come out to the seashore, listen to the wave as it hits the shore, wave after wave,
the whole sea is covered with a walking flock; and each one says: It is not I, it is the
power of all that drives me and my associates; what do I do individual wave; hear,
see how the storm comes, and lift the waves higher and higher, and chase the clouds
and shake the ship, and flutter all the pennants in one direction; the clouds are
moving in the same direction, in the same waves go; and you yourself shed externally
and inwardly; So you have a different feeling, as you sitting on the school bench
looking at the white spot on the globe and the teacher said to you: This is the Atlantic
Ocean and this the Mediterranean Sea. That feeling is one of the life of the earth, of
which your life is a part, grown-up feeling as this life engages you in its vibration; but
so long have you sat on the school bench and looked at the globe for the earth, that
what you feel now, only for a pretense, only for your sensibility, is only a good poem
and poem for a fiction; What Teacher showed you from the globe, and what he said
about wave motion, ebb and flow, and attraction of the moon, that is the whole truth
of the matter; and surely it is true, but not the whole. This was of course different
with the first humans, who did not yet reflect on nature, but felt standing in nature,
who had not yet set the divide between organic and inorganic, between what goes
with soul and what without soul;
It is true that man also tries to rise from the contemplation of the individual part or
the image of the earth to the universal consideration of the earth itself. But then only
the worse, since this all-around consideration is not a whole, but rather the opposite
of it.
The earth always remains too large a body for us to suddenly comprehend with our
gaze, to measure with our standards at once; Now we are distributing the
contemplation and the measurement business, and soon the earth will be something as
divided as our consideration and our business. We go with the geologist into the
depth of the earth, with the geographer over the surface of land and sea, with the
meteorologist in the air, with the botanist in the plant kingdom, with the zoologist in
the animal kingdom, with the physicist in the realm of the Masses and forces, with
the chemist in the element. Each of these falls into a special science, which we study
from special books, in special hours, partly in special institutions, and of which even
every man studies only this and that. The sciences that act even if they seek to delimit
their territories quite strictly by strictly divisive definitions, and as little as they
succeed in achieving this, they succeed in familiarizing us with the dismembered
approach, indeed in establishing ourselves firmly on it. Admittedly, we may still
admit, with some deliberation, that this fragmentation in nature does not exist as it
does in unseen contemplation, but it has become a habit for us to unconsciously
determine much more in our view of the earth as that consideration, and all our
inferences flow only from this fragmented consideration. How can one still think of
the soul in such a mangled, even dissolved body? Would we find her in our bodies, if
we wanted to look at him like that? Can an anatomist even find her? But we do
nothing but map or anatomize the earth either in dead matter, and then believe that
what is not in the dead image or decomposed body is not at all in it.
To be sure, who wants to blame this divisive view, as far as it serves only to divide
the work, to distinguish sides of the object; it is even indispensable; Let us not be
tempted to look at the object itself as a divided one and to see independent objects in
the pages and parts. This would not be so essential.
"Just a glimpse into the dark room,
Who in the ray wants to understand all the light,
Then open the window, so that you also realize,
The light is more than its colored specter."
(Rückert's Wisdom of the Brahmin, IS 59.)
To every class of natural phenomena we have such a dark room, in which we drop
single shades of light in individual experiments, and we learn from these individual
shimmer, in fact, better the laws of nature, as if we let the full light into the chamber
at once. But have we also opened the room afterwards to realize that all nature is
more than its colorful specter? We do not have that.
Though in general geography, it seems, there must be the bond we miss. But can
one again put a body together out of the pieces into which one has first disassembled
it? And what else do we do in this doctrine than to reassemble the pieces into which
we have first scattered it in other teachings? It is a collection where all the
preparations, not one body, where all the members are together. Even such a
collection is good, but can it replace our body?
We enjoy beautiful work by Humboldt, Gauss, Buch u. a, about large connections
that reach through the whole; we duly respect them with admiration. But if we like
these great connections, let us admire the gaze that recognizes them, should it not
even be time for them to accept an idea and not to be too surprised about it, for an
appreciation of the connection between all these connections penetrates?
We would do wrong to astronomy if we were to deny that it is really looking at the
earth, as opposed to other heavenly bodies, as a whole. But then again as a whole,
and that only gives us the other extreme to that dismembering view, without giving us
the whole thing that is involved. There the parts without the whole, here the whole
without the parts; or there the whole is composed only outwardly of pieces; here the
parts are considered only as dry mass parts. Humans, animals, plants, air, water, soil,
everything is smashed by the astronomer into an indiscriminate mass, the whole sky
is nothing but a collection of such masses for the astronomer, which he prefers to pull
together in points. Is there nothing between those two ways of looking at things? Is it
not possible, then, for a third, which, when there is a whole and individual parts of
the whole, really sees the parts as parts of the whole and the whole as a unity of
parts? To denote the negation of the individual? Only such an approach can serve
us. But where would she be?
Take a watch. To know what the watch actually is, is it enough to study spring,
wheels, dial, pointer, case, everything individually, or the context of each
direction? Or is it enough to weigh the whole clock as a bale against other
watches? And what else do you do, once you study human beings, animals, plants,
air, sea, earth, everything individually or according to the individual directions of
their connection, and then make a single bale out of all in order to weigh it against
other world bodies?
Only then, I mean, have you fully understood the whole clock, when you know
how every part and every movement clearly, intuitively and teleologically fits into the
whole coherence of the clock, but above all, it is necessary to do so as well thinks of
a connection of all matter, movements and forces of the clock, and allows not only
individual purposes for the individual parts, but also a unified purpose for the unified
whole. Shall I say: The clock is set up to let the pen go? But why then attach the
wheels? Or she is set up to let the wheels go? But then why the pointers? Or she is
there for the hands to go? But why then the numbers? Of course, she is really there
for all this; but these are all only subordinate purposes, subordinate to one purpose, to
show man the time. Now the earth is not a clock, made mechanically by us and for
our external purposes, but a natural one, which in its course includes our own course
of life; So here, too, it will not be the unity of an external, dead purpose, to which the
purposes of its parts are subordinated, but of an inward living purpose, to which our
purposes subordinate themselves. But our purposes are ultimately spiritual
purposes. Will it be less than some of the Earth's parent? to which the purposes of its
parts are subordinate, but can act for an inward living purpose to which our purposes
subordinate themselves. But our purposes are ultimately spiritual purposes. Will it be
less than some of the Earth's parent? to which the purposes of its parts are
subordinate, but can act for an inward living purpose to which our purposes
subordinate themselves. But our purposes are ultimately spiritual purposes. Will it be
less than some of the Earth's parent?
One of the major mistakes in our divisive contemplation is that we place the
organic and inorganic earth of the earth so close to each other, one on one side and
the other on the other, as if there were no bridge. It is the same as when, after one
time, someone put the watch's own spring on one side, the stationary case and the
driven wheels on the other side, saying that these are very different things and powers
must keep apart carefully. Unless the error is greater there. After all, the organisms
still need a continuous raising by the suggestions of the inorganic inorganic world,
the metabolism with it, should their life course go away,
Oddly enough, one seems to think that humans and animals are loosening their
earthly outer world much more sharply than stones, rocks. Instead, they are indeed
more intertwined with it. The stone, the rock, is quiet, idle, does not care about what
is going on around it; he lets his materials to the outside world, she gives him his
own; he does not feel anything about her, she does not care about him; only in
external contact do stone and the outside world coincide. How little does that
mean! But man or animal and the outside world are, beyond the touch, still engaged
in a constant process of interpenetration, constantly entering and exiting one
another; People and animals are constantly reuniting from the outside world and are
always redeeming themselves, feel everything around and everything around feels in
them. And that should mean a greater divorce? Humans and animals are just the
members of the earth, in which lies the greatest connecting and mixing power of the
entire earthly material and relations; not uneven in this respect, like knots of a fabric,
into which the threads of material and forces, which run more easily and scattered,
enter, in order to meet in the narrowest space and to devour and to re-weave in the
most intimate space; in each one in a special way. But the knot is not separated from
the threads which converge in it; rather, it is the intimate union of the same itself, as
nodes of all distinguishable from all, but therefore not divisible. We just like to
confuse both. And the more the knot of the threads of the whole system summarizes,
the more he devours and entangles them, the more it differs from the whole tissue, the
more it comes out more independently, but the less it separates itself from the whole
tissue; the more versatile and stronger it is linked to all other nodes. So man is the
most distinguishable and the least divisible member of the whole earth. But as firm as
the tissue of the knots, so firmly are the knots held together by the tissue; and all we
need is the new population, so we have a bigger knot. Such a larger ball and hereby
knot is the earth, an intertwined knot of all individual knots. Is it organic, how should
she not be spiritual? If the insect is not an intertwined knot of all its nerve-nodes, and
if the spirit of the insect does not know more than all else, the indifferent, the fat, the
cell, the hard shell, are of such significance, which, of course, does not win would
have? It's all a link of the whole, and a bound thing in the whole; so water, fire, air
and soil between, around and on and among the living creatures. The living creatures,
however, are already higher and more self-conscious nodes than the ganglia that
engulf them; so the knot that engulfs it again becomes higher and more self-conscious
than itself. Does not the indifferent, the fat, the cell, the hard shell, gain in this way
meaning, which, of course, would not have any effect on themselves? It's all a link of
the whole, and a bound thing in the whole; so water, fire, air and soil between, around
and on and among the living creatures. The living creatures, however, are already
higher and more self-conscious nodes than the ganglia that engulf them; so the knot
that engulfs it again becomes higher and more self-conscious than itself. Does not the
indifferent, the fat, the cell, the hard shell, gain in this way meaning, which, of
course, would not have any effect on themselves? It's all a link of the whole, and a
bound thing in the whole; so water, fire, air and soil between, around and on and
among the living creatures. The living creatures, however, are already higher and
more self-conscious nodes than the ganglia that engulf them; so the knot that engulfs
it again becomes higher and more self-conscious than itself. The living creatures,
however, are already higher and more self-conscious nodes than the ganglia that
engulf them; so the knot that engulfs it again becomes higher and more self-conscious
than itself. The living creatures, however, are already higher and more self-conscious
nodes than the ganglia that engulf them; so the knot that engulfs it again becomes
higher and more self-conscious than itself.
 Of course, of course, if, as usual, one thinks away from earth all humanity, fauna,
and plant life, and calls only the remainder of earth, this earth, robbed of its noblest
parts, may perhaps mean no more than a dry trunk from which to man all the leaves
and flowers are torn off, or as a skeleton that is bared from flesh, blood and
nerves. One may be right to think such an earth dead, but one is wrong in thinking of
the earth as such. For the skeleton of the earth is not as distinct as the skeleton of a
human in the anatomical chamber. All organic life and weaving is still so firmly and
intimately woven into matter, works and purposes as nerves, flesh and blood with our
bones. What do I say, just the same? Much more intimate. Because you can tear
nerves and flesh from the bone, but can you also tear the human or an animal or a
plant away from the earthly system? You can not. And suppose you could, after all,
who would like to raise the organic above the inorganic, put man in a real height
above the air and earth, where he could best prove his independence, he would wither
just as one severed limb; put him on another planet; it would be like putting the limb
of a frog against the body of a bird; Man can not grow there; He is, as he is, in every
way, merely conditioned to exist in connection with the earthly system, as a true
member of it, while conveying its most important functions, but also to draw his
living conditions from him, and as much as the philosopher may speak to man of his
independence, he can show this independence only in this dependence. The earth may
be a cripple without man, the man without the earth will fall into nothing or an idle
heap of dust.
No one believes that living meat can grow together with dead stone, with dry
wood. If, after all, I am, not with a particular piece of earth, but with the earth as a
whole, more firmly grown together than my flesh with me, then, I think, the only
question is whether I consider myself a dead part of the whole dead or as a living part
of a whole living earth. But since I can not do the first thing, I can only do the last
thing.
It is impossible to be mistaken by the term "inorganic" anywhere. What we call and
look upon the organic as something very low, inaccessible to, or fallen from, life, is
only thought to be torn from its natural connection with the organic, as in physics,
chemistry, and the like. but, on the other hand, its connection with the organic, as it is
embodied in the earthly realm, persisting inextricably in spite of all separating
physics and chemistry, in every respect even presenting the characteristics of a higher
organization than any single organisms on earth, as in the future make it even clearer.
If we look at a plant, it trembles over a comparatively raw, simple, dark root of
varied and light herb and blossom. Likewise, above the relatively crude, simple, dark
root of the inorganic earth of the earth rises manifold and light plant and animal. Like
the herb and flower at the root, over which and from which they grow, the organic
remains bound to the inorganic, over which and from which it grows. Where would
be more reason for separation here than there? In herbs and flowers, the raw
substances of the root process and mix in crude matter and plant the raw materials of
the inorganic realm. It's all true. You say: But never have I ever seen an organic
creature, animal, or plant emerge from inorganic water, air, and soil; but it did not
come from that How herb and blossom from the root, how can it be bound to it? And
I reply: neither have I ever seen a new root and flower emerge from a root, the root
grows downwards at the same time, the herb and the flower grow upwards; only once
the originally unclear seed of the plant in root, herb and flower divorced clear, the
root is used for nutrition and support of herbs and flowers; and just as once the
originally unclear, though somewhat larger, grain of the earth has clearly divided
itself into the organic and the inorganic, the inorganic is now used for nourishment
and support for the organic. So everything fits again. Somehow, God, of course, only
knows how, since the germ of the organic had to lie dormant in the ball of the
earth, like the germ of cabbage and blossom in the seed. As the inorganic clarified,
the organic grew, and only when the inorganic realm suffered new developmental
revolutions did the organic one suffer as well. Thus both education and development
were from the beginning united in one as they are now. Everything like the plant.
It is therefore usually very wrong to think so: The earthly system, of course,
initially had a swelling organic driving force or living creative power in general; but
by producing the organisms, it had put all its vitality to them, and thus the divorce
was made into living and dead. Everything but the organisms, and especially the dry
soil, remained as an idle residue, whereas the living is now in opposition. 1)
1) "Basically, it is only the formation of the cosmos and the earth, into which we introduce with the greatest
rights organic powers, but the earth is frozen, dies in the middle of this organic self-organization, it throws the
organic life out of itself, and remains as a dead, dominated by mechanical, physical, chemical forces residuum
back. " (Schaller, letters p. 25 f.)

It is as if one wanted to say that the root remained as an idle residue, after the
cabbage and blossom had separated from it, or that the bone remained as an idle
residue after its flesh and nerves separated from it. But it did not separate itself from
it, but the one organism was divided only into nerves, flesh, and bones; only strong
differences have arisen, no divorce; and the greater differences an organism produces
in itself, the more it proves to be the living force of the whole. So now the difference
between rock and animal may be even greater than between root and flower, bones
and nerves; but this only proves that the organic structure of the whole earth emerges
from a tremendous source of life, starts from a higher point and therefore goes deeper
than that of its members. If the earth were only an enlarged human, then in its rocks,
its water, its air, of course, this human life would petrify, melt away, melt away; a
person can not have stones instead of bones, water instead of blood; but since the
earth understands man, and indeed humanity, only in subordination, its rock, its
water, its air, are just the deeper foundations for this organic height. The deepest
foundations and most durable brackets of the tallest structure are formed everywhere
from the coarsest workpieces and rawest masses. If, therefore, the skeleton serves to
keep the body of man and beast compact, a skeleton of the same kind can not serve
again, even the body of the whole man, Keeping flora and fauna compact; The stone
framework of the earth serves for this purpose.
If people and animals do not emerge fresh out of the earth, as the first time, but
humans are only produced again by humans, animals by animals, plants by plants, are
things different in us? Are bones, muscles and nerves freshly produced from the
general and the whole in our finished body? Here, too, the new shoots forth only out
of and on what has once been produced, admittedly not without the forces and
substances of the whole, but only through the special mediation of the individual
already created; but the whole is still as complete and alive as before, indeed more
lively than before. Why should the earth have become more lifeless, because it no
longer affects us as the first time out of the general and the whole, but only by special
means previously generated by it and still belonging to it? Let us remember that man,
the producing organ of others, has remained more intimately bound to the earth than
is a stone.
But are not the forces of the organic and inorganic essentially fundamentally
different? Let's take a look at the thing instead of the words. One can characterize
forces merely by laws; but now the action of our eyes, of our vocal organs, of the
heart, of the veins, of the lungs, of the limbs, is entirely in accordance with the laws
of the camera obscuraof the wind instruments, the pump with conduits and flaps, of
the bellows, the lever with pulling ropes, that is, according to the laws of inorganic
institutions, but only insofar as the institutions in us agree entirely with the devices of
these tools; but as far as it is not the case, it is self-evident, according to the laws of
the inorganic, that they must work differently. But they really do agree with that to a
very large extent. Yes, what could not be said of everything in which our body uses
the so-called powers of the inorganic, that is, according to the laws of the same? Of
course, all that is far from enough; and if we put together everything that is in our
textbooks of physics and chemistry, there is still much in the organic
processes, which we can not explain or attribute to it. But that's not what it is about; It
proves, however, that the so-called inorganic forces can enter into organically living
systems and mediate organic functions with them, that is, in so far as they can also
appear as organic forces; but if in our own body, why not in a larger body? We do not
say that the earth is alive merely by the action of the so-called inorganic forces. We
also belong to it, and the power that has formed ourselves also belongs to it, and the
interplay of what happens in us and outside us is also part of it, and finally the whole
purposeful connection of all forces, of all the action of the earth, Combining organic
and inorganic is one of them. Of course, we do not have to look for the same
combination of organic and inorganic behavior in the earth as in us; the earth is
something more than our body; we are only a fragment of it. But if one rejects a
separation of organic and inorganic forces in us, because all of them work in
conjunction and interplay, it is quite natural to extend the same grounds of rejection
to the separation of the organic and inorganic nature of the earth. A difference of
forces or areas will be made here and there, we do not dispute that; But here and there
it is only a relative, in a higher agreement, abolishing, to which one can not make the
absolute difference between life and death, soul and soullessness. Or you still want it,
The whole difference between the organic and the inorganic persists only as long as
one compares an entire earthly organism with a part of the whole earth. But can one
draw conclusive conclusions from such a wry comparison? Nevertheless, conclusions
are drawn, if not conclusive, from the fact that the comparison is not made to
examine the question of the life and soul of the earth, but to justify the preconceived
decision at any cost.
But enough is said against the lifeless view of the earth; Let us now do some
foresight in the manner in which we will grasp their liveliness; for now only in
demonstrative explanatory pictures; soon we will take the matter more directly.
Consider again a plant. We see that the leaves are about the same, the flowers are
roughly equal. It is like that with all the plants of the earth. You ask: How does the
plant of a larger supernatural world want to be? Will it again be a plant like in our
little world, where the leaves are about the same, the flowers are about the same? But
have not all the one-sided possibilities in our lower plant world already been
exhausted? What do we do with it as a new similar one-sidedness in the higher
one? On the contrary, I think that the higher plant grows up from the deeper
foundation of natural life and is capable of the character of a quite different totality,
not merely this or that side out of its seed, but to unfold all different sides of the
vegetable life and aspiration in mutual complementation. Well, the earth is such a
higher plant, except that it unfolds not only all sides of the earthly plant, but also all
sides of the earthly animal and earthly human life at the same time. It is a plant,
planted in the light etheric bed of the sky, driving roots not into the inorganic realm of
soil, water and air, but, as we have already considered, having this itself at the
root; the organic as leaf and blossom. It is a plant, planted in the light etheric bed of
the sky, driving roots not into the inorganic realm of soil, water and air, but, as we
have already considered, having this itself at the root; the organic as leaf and
blossom. It is a plant, planted in the light etheric bed of the sky, driving roots not into
the inorganic realm of soil, water and air, but, as we have already considered, having
this itself at the root; the organic as leaf and blossom.
But in the great garden of heaven there are not one, but a thousand and a thousand
such higher and more complementary plants, each of which, according to their point
of view, grows and blooms so well as the plants on the earth; these are the different
stars. And God is the whole tree of life from which all have grown and where all still
hang.
A picture, nothing more, plant by earth; For basically the earth is not a plant,
because it has the plants in it, and the animals in addition. Just as extremes touch each
other, even the lowest earthly creatures are beings in which animal and vegetable
characters meet. Who can tell me how the highest earthly being will be? They will
meet again in it, only with the difference that they no longer mix unclearly there,
merge undeveloped stupidly, but clearly divide them into the greatest wealth of
development. This most perfect earthly being is the earth itself.
Usually it is true that man is the highest earthly being; but can there be many
supreme beings? We practice paganism with ourselves and worship ourselves as idols
instead of the one Earth God, the Earth. Although in some respects we are right again
to consider ourselves as the highest earthly beings, because the earth is rather a
heavenly than even earthly being, since it is superior to all earthly beings as a
heavenly hoard and bearer. But as it is material, it will be spiritual. And if a man rules
the whole earth, though there has never been one to say so, the earth would be
something higher than this man, as my soul is something higher than a single thought
in me of which I would also like to say unreal and at times that he controls my whole
soul. What else does man do, as his moment gives way to the fullness of the
development of the earth, a short in the here, small, and the earth goes big and eternal
through the sky.
Every human being is like a living word that merely has and feels its meaning, the
earth is a speech which has and feels the meaning of all these words, but something
higher than this sense of the individual words, a meaning in relations and the history
of humanity, yes, more than this, because humans and animals are just like the main
words of this speech, and how much else is there in the speech. In addition, the
compilation of the words has as much share in the meaning as the words themselves;
in them lies the higher meaning, of which no single word is able to become powerful.
Of course, like all pictures, the picture meets only from one side, because the
human mind has not only its own meaning as a word, but comprehends the meaning
of the whole earth, indeed of the whole world; but only in his sense, and each in a
different sense, and all these different senses enter into a higher sense; just like the
meaning of different words in a speech. This simple relationship can be explained by
the simple picture after all. You do not have to look for more in it.
This too lacks the picture: in one of our words, a reflection on the entire speech can
not be well pronounced. But a human spirit may also reflect on the whole history of
the mind to which he belongs. However, if we want to squeeze the picture to this, we
need only take an American instead of one of our words, where every word is a
sentence. To be sure, in the brief reflection of a proposition, not the essence of the
whole speech, nor the brief reflection of a human mind on the higher mind, can
exhaust the essence of this whole spirit or its history. Both are exhausted only
themselves.
Of course, the fact that man feels that he is an independent being does not seem to
suit us, that his spirit is absorbed in a higher spirit. But who says he is absorbed in
it? His body, too, does not rise in the body of the earth, nevertheless, that he belongs
to him inseparably. Rather, the higher mind and body are individualized by man. A
higher being of higher independence than we also has relatively more autonomous
members or moments than we, that is ourselves. Let us consider only our
independence, what we have of it, not as a robbery, but as a side of higher
independence. As Christ says, I and the Father are one; that is, his power is power of
the Father, yet he does not melt in the Father. In the same circumstances we are all at
a higher level, for we are; though individual views, thoughts, and sensations may go
against us in the direction, indeed the will, of our whole mind, yet they are in us, as it
is with us in the higher and the highest spirit, and so we are not all so agree with the
higher and the highest spirit as it was Christ. The whole difference between our idea
and the ordinary is, after all, only that we should possess our independence instead of
as the external gift of a higher, as inner possession in a higher one. Are we doing
worse? Absolutely independent is nothing in the world except God; otherwise there
are only degrees of relative independence. as it is with us in the higher and the
highest spirit, and so far we are not all so united with the higher and the highest spirit
as Christ was. The whole difference between our idea and the ordinary is, after all,
only that we should possess our independence instead of as the external gift of a
higher, as inner possession in a higher one. Are we doing worse? Absolutely
independent is nothing in the world except God; otherwise there are only degrees of
relative independence. as it is with us in the higher and the highest spirit, and so far
we are not all so united with the higher and the highest spirit as Christ was. The
whole difference between our idea and the ordinary is, after all, only that we should
possess our independence instead of as the external gift of a higher, as inner
possession in a higher one. Are we doing worse? Absolutely independent is nothing
in the world except God; otherwise there are only degrees of relative
independence. Are we doing worse? Absolutely independent is nothing in the world
except God; otherwise there are only degrees of relative independence. Are we doing
worse? Absolutely independent is nothing in the world except God; otherwise there
are only degrees of relative independence.
In fact, however independent we may think, our dependence on physical and
spiritual relations is clear enough in a thousand directions, and all our self-reliance, if
we look more closely at it, is only one-sided and needless to supplement and
meaningless one-sidedness. Every man and every animal and every plant to it grasps
and fulfills in its special way of the earthly being, in its particular earthly standpoint,
with all that it knows, wants, thinks, feels, strives for, only a particular side of the
whole mutually demanding, and only through the interrelation existing abundance of
earthly existence, the possibility of what ever knew in the individual standpoint of the
earth to other celestial points of view, wanted, thought, felt, can be sought. And there
should be no spiritual unity in which to unite these spiritual one-sidednesses, not a
spiritual whole to which they complement each other? Great and separate celestial
points of view are there, beings are there, great and whole, who stand on it, otherwise
we like to believe in higher heavenly beings, and in contradiction to our intuition and
our need for faith we only wanted to believe in the splinters of these beings? To see in
those beings only mental gatherings, while we see in the human mental units,
confusing greater one-sidedness with greater unity. We would otherwise like to
believe in higher heavenly beings, and in contradiction to our intuition and our need
for faith we only wanted to believe in the splinters of these beings? To see in those
beings only mental gatherings, while we see in the human mental units, confusing
greater one-sidedness with greater unity. We would otherwise like to believe in higher
heavenly beings, and in contradiction to our intuition and our need for faith we only
wanted to believe in the splinters of these beings? To see in those beings only mental
gatherings, while we see in the human mental units, confusing greater one-sidedness
with greater unity.
Is the ray from the circle of a rosette, the leaf from the fullness of a rose, a more
complete and independent whole than the rosette, the whole rose? And is not the
earth the rosette, Rose of all her creatures, who, being cut off from their circle, torn
from their stalks, mean nothing more? But if the ray, the leaf, feels its one-sided
position in the rosette, the rose, the rosette, the rose, should not become aware of the
general position of its rays, of its leaves; or should there be only spiritual leaves, rays,
not even a spiritual rosette, rose? Or is matter alone capable of higher unification? Is
not she just everywhere just through the mind?
It is only too easy to confuse, as in the physical and organic, in the spiritual, the
distinction with a divorce. But the fact that we can differ mentally from one another
does not mean that we are also spiritually divorced, since the very higher mind which
distinguishes us and in which we differ accordingly, at the same time communicates
our connection so well, how my mind connects that which it distinguishes in itself
and what differs accordingly in it. Of course, our spirits differ in the higher minds in
quite different higher and more self-conscious senses and are distinguished from Him
as I distinguish my thoughts and as my thoughts differ in me,
Does any distinction in individualities exclude the connection in a higher
individuality? Does not it rather presuppose such everywhere? How individual is the
pillar of the temple, shaped in construction, ornamentation, purpose, different from
all the other members of the temple; yet it is only a subordinate member of the whole
temple, carrying on all in all, as if sustained by the whole, it seems more because of it
for its sake; but what would the temple be without the pillars? Each temple, however,
rearranges itself as a member of the whole edifice of the Church, which is divided
into a thousand individual churches and people and writings and actions and in the
context of the visible carries an invisible connection of the spiritual, of which the
temple also has its individual part. Man is the pillar, the earth the temple, the general
church God. Every higher individuality is the bond of the lower individualities. God
is the highest individuality, or none, as extremes touch each other, the bond and
bearer of all individualities, in themselves a few and more independent than all, but
no longer distinguishing themselves, because they are all different in themselves.
Consider our eye, our ear; that does not see what it hears, it does not hear what that
sees. Each has its own kingdom, what does my ear know about color, what does color
do? Colors and sounds mix less than oil and water. One tone has one relation to the
other, understands each other with the other, they do something together; the
note c gives a third with the note e , but what does the note cwith the color blue? And
also the colors have a relationship together, in a garden, a dress, a face, a
painting; what feast of the eye lies in the beautiful, what malady in the ugly
composition; each color casts a glow on the neighboring color and receives a glow
from the neighboring color; it does not happen or does not send itself, asks the
painter; but can he ask, is this sound suitable for this painting or not? The whole
question is not sent. The sound does not want to shine once and for all to the color
and the color to the sound does not sound. The kingdom of colors is so entirely in
itself; the kingdom of the tones is completely unique; each self-contained, self-
contained and alien to the other, seemingly without a bridge of understanding
between the two.
There are probably two human individuals whose individuality abwiche so far in
the spiritual areas that would be so pure sealed from each other, they would or no
bridge of understanding and relationship to each other seemed to have, as here, the
areas of the colors and tones? Do not people react to people much more like color to
color, how to tones to sound? They do, they give something together.
And yet the whole kingdom of colors and the whole realm of tones are united in us
by a higher spirit, the color knows nothing of the tone, the tone knows nothing of the
color, but I, the higher mind, knows about tone and color at the same time Feel and
think and see them in relationships that fall neither into the tonal nor the color realm
that only fall into me. And so, after all, even the human spirits, each of whom also a
whole kingdom, such as tonal and colorful realm, contrast with each other
individually, and in a certain sense conclude against each other, although there are
many more obvious mediations between them than between notes and colors, this
will not hinder the existence of a higher spirit, who knows all about them at the same
time and feels and thinks them in relationships,
The highest spirit, the spirit of the whole, is God; but once there is an articulation
of the higher with the lower, the body, of which our body is a part, facing many
others more independent than our bodies will include other human bodies, and a more
independent spirit, through which ours will become incorporated into God. But let's
not take it as if this superordinate individuality were now a divisive intermediate
between our own and the divine states. The column, which stands in the temple, is
not divorced by him from the general structure of the church, but by him himself
incorporated. The image that belongs to my eye is therefore no less mine; because
yes, the eye is mine. So the earth does not stand like a wall between us and God, but
it is the bed, on which we are all implanted in God. Only the expression that the earth
is an intermediate being between us and God can be a mistake; but there is no
intermediate here than that of contemplation. We can pursue this in the material as
well as the spiritual.
Being a part of the earth makes me a part of the world, and it is not necessary for
me to win my relationships to the whole world first through the rest of the earth,
because as part of the earth I also directly participate in their relationships to the
whole world parts, yes, even help with mediate. The Earth itself needs my mass to
swing through the sky, forming in my eye the sunlight into the picture; I am one of
their most important mediators with Heaven, though one of their smallest. And so my
spirit is also in the spirit of the world in no less immediate relation, that he belongs to
the spirit of the earth, but rather contributes to mediate the relations of this spirit to
God.
Imagine a pond into which a lot of stones or drops are thrown. The pond is very
colorful of wave circles, all circles interlock, but do not flow into each other; every
driving force is in a special center. Is not it similar to the spheres of activity that the
living beings in the earthly system are beating around? The pond of the earthly is
quite colorful, all spheres of activity intermesh, but they do not flow into each other,
each of the driving forces sits in a special center. You say: Well, but now the pond's
meaning is only that of a languid, indifferent underlay for the wave-circles; every
wave circle has its unity for itself; but the pond has no unity of its circles, a scattered
life through the circles, no life for itself and through itself;
And I reply: That's exactly how it would be if people and animals really were
thrown into the pond of the earthly from the outside, like stones or drops into the
pond, accidentally, without him doing any or nothing about it. But now, the pond of
the earthly has shaken itself in such a way that the wave-circles of its life and
weaving have arisen from it and arise from time to time, and all emergence, rain and
movement stand in such a connection, so deeply penetrating relationship, that in the
midst of this game, our own reason can not become full of mirrors; that is a pond of a
different kind; and to take everything differently from him now. So it is to be grasped:
How I throw up images and thoughts in the brain; mine is the unity and power, and
the knowledge and action of all these images and thoughts; So the earth throws up its
living souls and their destinies; theirs is the unity and power and the knowledge and
action of all these souls and soul destinies; the bodily wave-beat carries thereby the
mental one. But the whole earth itself is but a great drop, thrown up in the ocean of
the universe, a center of a great self-shaking of it, since the Spirit of God does not
travel above it, but in it. And all stars are such drops, such centers of mental and
physical shock at the same time; and God is the unity and power and knowledge and
work of all of them. But the whole earth itself is but a great drop, thrown up in the
ocean of the universe, a center of a great self-shaking of it, since the Spirit of God
does not travel above it, but in it. And all stars are such drops, such centers of mental
and physical shock at the same time; and God is the unity and power and knowledge
and work of all of them. But the whole earth itself is but a great drop, thrown up in
the ocean of the universe, a center of a great self-shaking of it, since the Spirit of God
does not travel above it, but in it. And all stars are such drops, such centers of mental
and physical shock at the same time; and God is the unity and power and knowledge
and work of all of them.
Conversely, the tribe of the divine spirit produces the spirits of the stars like
branches, these the spirits of their creatures like branches, these the thoughts like
leaves; every spiritual thing attaches itself to something bodily, because even our
thoughts can not go without something in our brain goes along, and God's thoughts
can not go without something in his worlds goes along, yes, his thoughts are
expressed in the course of the world. Every spiritual has the direct consciousness of
everything that it produces and what further emerges from it, but not the
consciousness of that from which it is brought forth, nor what is at the same time
produced with it in neighborliness, because in the act of expressing itself lies the Act
of becoming conscious itself. Every spirit knows directly about its products and
knows immediately only about them, and it does not reject its products, but the earlier
products become the basis of further production. Thus, the spiritual tribe of the world
knows about all the activity of its branches, twigs and leaves at the same time, since
these are only the parts into which it successively unfolds, but only the branches
directly know about the activity of its branches and leaves, and every branch just
about that of his leaves. D, h. God knows all that is in the souls of the stars, the stars
everything that goes on in the souls of their creatures, the creatures everything that
goes on in their own thoughts. Twigs and leaves at the same time, since these are just
the parts into which he unfolds successively, but the branches are immediately known
only to the branches of his branches and leaves, and every twig only to that of his
leaves. D, h. God knows all that is in the souls of the stars, the stars everything that
goes on in the souls of their creatures, the creatures everything that goes on in their
own thoughts. Twigs and leaves at the same time, since these are just the parts into
which he unfolds successively, but the branches are immediately known only to the
branches of his branches and leaves, and every twig only to that of his leaves. D,
h. God knows all that is in the souls of the stars, the stars everything that goes on in
the souls of their creatures, the creatures everything that goes on in their own
thoughts.
I have sometimes looked at an anthill and a hive and wondered what binds the
incomprehensible ants and bees together for such purposeful action. I've read about
big butterfly and caterpillars, wherever one individual flies or crawls behind the
other, and asks me, what is it that drives these animals in one direction? The souls of
the individual animals do not explain. Does not the whole thing look like the gear of a
soul? But where is she? In the anthill, in the hives? But the ant hill is first gathered by
the ants, the honeycombs are first built by the bees, the ants scatter among all the
roots, the bees fly to all the flowers, the caterpillars and butterflies crawl and fly over
the land. When the soul is sitting somewhere, so it can only sit in that which deals
with all this, in which all this creeps and flies, and grows and lies and stands, ants,
bees, flowers, land, anthills and beehives, and that is our earth. In a broader sense the
world; but first of all our earth, at first all this closes itself off and together, more than
our own body goes off and on together. So that will be what drives all those beings
partly together, partly against each other. It is called unconscious of what it does. This
means that the driver is more unconsciously explained as a carriage and horses. At
first all this closes itself off and together, more than our own body goes off and shoots
together. So that will be what drives all those beings partly together, partly against
each other. It is called unconscious of what it does. This means that the driver is more
unconsciously explained as a carriage and horses. At first all this closes itself off and
together, more than our own body goes off and shoots together. So that will be what
drives all those beings partly together, partly against each other. It is called
unconscious of what it does. This means that the driver is more unconsciously
explained as a carriage and horses.
Is it any different with humans than with ants, bees, caterpillars, butterflies? Are
not they also driven by goals that no one has set? Everyone works in his own way,
according to his knowledge and powers; but his knowledge and his powers do not
serve to displace the goal, which hovers over all details, but only help to fulfill it. All
mankind is a unity not by itself, but only by the mediation of the whole earthly
kingdom.

III. Comparative physical earth and sky science.

 Let's let the soul question rest for a while, and first and foremost deal with looking
more closely at the material conditions of the earth from the points of view that are
important to us. It is only about the body of the earth that should act now; Only later
will we return to the question of whether we in this body do not miss the signs of the
soul. The house must first be arranged before the resident wants to move in. And so
many and many things have already been brought into the house, it has always not
been with which a soul can exist.
But can the earth be represented as one body at all? Certainly not quite as a body as
ours, but in many ways. So let us pay attention to the similarities, as the
differences; and see later where they point, remembering already that, in order to
deduce from the physical to the spiritual, the analogy with that in which the spiritual
is based in ourselves, is the most important, and in the last resort, only
foundation , Only that, of course, not every resemblance to our corporeal being can
prove existence, nor any difference the absence of a soul.
The main similarities of the earth with our body lie in the following points: All
matter of the earth (of the earthly system) forms, like that of our body, a whole
continuously interconnected, externally closed by a definite form, and inwardly
interlinked through the action of forces and thorough purposive relations which is
similar to other similar, though again individually different, whole (other world
bodies) in space, just as our bodies on earth are similar to other similar but also
individually different bodies.
Like our body, the earth consists of solid, liquid, vaporous, airy, and unpredictable
substances in manifold combinations and entanglements, and is divided and
subdivided into a multiplicity of larger and smaller, partly simple, partly composed
components, shaped parts, as there are: The probable molten content of the earth, the
solid shell around it, the sea, the atmosphere, the organic kingdom, herein the plant
kingdom, animal kingdom, the human world, herein the individual plants and animals
and humans; without a true separation from all this, because on the contrary, all this is
inextricably linked throughout the earth.
As with us, in the earth, a solid framework gives a play of moving parts an
approach and form; and in the play of the moving parts, the main features remain
permanent and firm, the direction and manner of the ebb and flow, the main currents
of the sea, the rivers and winds, all related to the change of seasons and times, the
way the processes of the organic and inorganic realm, of plant and animal life, the
most common occurrences in the plant, animal and human world itself; but the
multiplicity, freedom, change in the elaboration, and the nearer determinations of
these principles prevail, the more so the more we go in detail and fine.
Thus, with us the skeleton gives a play of moving parts of approach and form, all
muscle movements are firmly conditioned by this approach, the heart moves
according to the rhythm of the pulse, the bloodstream goes its particular course in the
whole, the breath takes its certain ways, follows the metabolism of its generally
determined rules, certain trajectories are drawn in the brain; but in detail the play of
muscles and the heartbeat change a thousandfold, the veins are soon fuller, now
emptier, the individual bloodstreams and corpuscles soon run like that, soon so, the
breath soon penetrates more into these, now into those lung cells, soon slows down,
soon quieter, the metabolism changes in a thousand subtle variations, and who likes
to gauge the freedom of play in the brain. This freedom, this change, is itself a part of
freedom,
The whole play of the processes of the earth, like that of our body, is spatially
divided into larger and smaller cycles, temporally divided into larger and smaller
periods; and, again, the circulatory and periodic manifestations of our body are but
minor branches of the general cycle and periodic phenomena of the earth.
Like man, the earth interacts with an external world and is subject to co-
determination in its external movements and internal processes, but closes with the
peculiar way in which it partly links and implements its internal effects, partly against
external influences reacts, and thus characterizes itself as an individual being
compared to the other celestial bodies as man compared to other earthly creatures.
The earth also shows a similar course of development as our body in that, at a
certain time (according to the present cosmogonic conceptions), it was born out of a
larger material sphere of which it was formerly itself formed by internal forces and in
principal masses and, after the formation of their main form and specialization of
their principal masses, is continually working to develop their form in finer
determinations, to elaborate and elaborate their masses, in which relation forces are
constantly active both in their interior and in their surface, whereby matter is constant
back and forth again, always new forms and changes in shape are generated. Both the
first education, as the whole development and training of the organic kingdom, like
everything, What forms itself out of the earth through the activity of men and other
organic beings, is inherent even in this development, provided that at the beginning
there was no organic kingdom on it at least in the form as we now know it. But
everything that emerges out of the earth no more separates itself from it than does
anything that appears in and on our body; Rather, it is always something that can be
distin- guished from and differentiated from it than from it.
As with us, Earth appears in a certain way to be particularly distinguishable, though
not divisible sphere, as the preferred carrier of psychic life and mediator of
intercourse with the outside world. In our case it is the sphere of the nervous system
and its related senses that is mainly upwards (in the brain) and externally (in the skin
and other sensory organs); in the earth it is the outer and the upper sphere at the same
time, which contains the organic kingdom, and below it humanity, with all the
activities and interrelationships of these with each other and with the heavenly outer
world.
While, according to all these relations, the earth shows the greatest, most striking
resemblance to our body, yet on the other hand shows by its other relation the
greatest, most striking differences of its, which, however, all depend on one main
circumstance, namely, that our body itself It is precisely its substances and activities
which enter into the whole system of matter and activities of the earth as a single
link; as one of the smallest, most special, but at the same time one of the most
complicated, elaborate, or, rather, the most intricate, elaborate.
A member must indeed in many respects be like the whole; but in others it can not
be like him, this is in the relation of the member to the whole; So similarities and
differences basically depend on a root.
The first, that we are one of the smallest most special members of the earth,
involves, as differences of the earth from man, that the earth, viewed as a whole, is
greater, weightier, more powerful, more durable in circumference, mass, force, and
stock, thus spanning larger cycles Being subject to greater developmental times,
bound by wider purposes, facing higher individualities in a higher sense, but in detail
more varied, more versatile, more complex and graduated, accordingly also richer in
subordinate, superordinate and subordinate orders, in special mediations and
relations, and in more varied ones and profound differences in relation to other
opposing individualities.
These apparent differences then depend on what was previously
considered. Because, as a small part of the earth, we can not as easily comprehend
them as we can our bodies, we seek to come to terms with their view by considering
the small but dead image or decomposition of their whole, and so does the similarity
of life as a whole she really has had so many relationships with us, for the
consideration completely lost.
In regard to the fact that the earth has so much in it, what man has beside himself,
there is almost an inverse relation between her and us. The earth encloses us
completely in its inner world, although we do not completely exclude it, as long as
we form a part of it, but exclude it almost as our outer world, and therefore there must
also be an infinite number of external relations that are to come for it, and many
Internal conditions must come to her, who leave us. Our external relations, insofar as
they relate to the earth, become interiors themselves, and therefore acquire a different
meaning for them than for us; the wind that blows us outside blows inside her; the
sea, whose waves we see outwardly, ebbs and flows into her; the whole traffic of the
people, where everyone always finds himself externally determined by the other,
belongs to their inner movements; the whole history of men, where one sex always
replaces the other, and one man takes the place of the other, belongs to a stream of
internal determinations, in which it always keeps itself as a whole; the whole outer
side of our metabolism belongs to their inner metabolism. Each of us is externally
drawn to a center that is foreign to us, it includes this center as its own; Each of us
turns every day as a peripheral part Earth around an outer axis, the Earth's axis, for
them this axis is its own inner. We have soon summer and soon winter, soon day and
soon night, now storm and soon silence; she always has summer and always winter,
always day and always night, always storm and always silence; all at the same time,
only in different places; all periodicity in this respect refers in it only to a change of
place, whereas for us it is a change in time.
But everything that is beyond the human being to the inner essence of the earth also
contributes to its fullness of power, while it belongs to the external condition and
determinateness of man, who in such a way shows himself in external dependence on
it, thousands of additions to himself to seek what the earth is that whole in itself, to
which a thousand external force happens, to which it is the inwardly powerful. He has
no completely self-contained possession and cycle of substances and forces like
them; it is only through the exchange and supplementation of its substances and
powers with the earth that it is able to sustain itself, and every attempt to close it kills
it. If one took a man from the earth, he would die; but the earth did not die, it soon
replaced it with a new one. How it succumbs to its generating and sustaining forces,
so its damaging and destructive, in earthquakes, storms, gluten and floods. But only
him harms and destroys them; on the other hand, its damage and destruction, instead
of affecting earth, is itself part of its inner life-change, by virtue of which it always
removes the old to replace it with the young and the fresh; no different from what
happens in our bodies. And as much man manages on the surface of the earth, it is not
something he is able to do as a stranger over her, but something that she is capable of
over herself; every power which he believes to exert externally on her is no less her
own power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her. so their damaging and destructive, in earthquakes, storms, gluten and floods. But
only him harms and destroys them; on the other hand, its damage and destruction,
instead of affecting earth, is itself part of its inner life-change, by virtue of which it
always removes the old to replace it with the young and the fresh; no different from
what happens in our bodies. And as much man manages on the surface of the earth, it
is not something he is able to do as a stranger over her, but something that she is
capable of over herself; every power which he believes to exert externally on her is
no less her own power; he can not do anything to her, as her part or organ, which she
does not do herself, whereas she can do him innumerable things, which he only has to
suffer from her. so their damaging and destructive, in earthquakes, storms, gluten and
floods. But only him harms and destroys them; on the other hand, its damage and
destruction, instead of affecting earth, is itself part of its inner life-change, by virtue
of which it always removes the old to replace it with the young and the fresh; no
different from what happens in our bodies. And as much man manages on the surface
of the earth, it is not something he is able to do as a stranger over her, but something
that she is capable of over herself; every power which he believes to exert externally
on her is no less her own power; he can not do anything to her, as her part or organ,
which she does not do herself, whereas she can do him innumerable things, which he
only has to suffer from her. But only him harms and destroys them; on the other hand,
its damage and destruction, instead of affecting earth, is itself part of its inner life-
change, by virtue of which it always removes the old to replace it with the young and
the fresh; no different from what happens in our bodies. And as much man manages
on the surface of the earth, it is not something he is able to do as a stranger over her,
but something that she is capable of over herself; every power which he believes to
exert externally on her is no less her own power; he can not do anything to her, as her
part or organ, which she does not do herself, whereas she can do him innumerable
things, which he only has to suffer from her. But only him harms and destroys
them; on the other hand, its damage and destruction, instead of affecting earth, is
itself part of its inner life-change, by virtue of which it always removes the old to
replace it with the young and the fresh; no different from what happens in our
bodies. And as much man manages on the surface of the earth, it is not something he
is able to do as a stranger over her, but something that she is capable of over
herself; every power which he believes to exert externally on her is no less her own
power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her. belongs to her inner life-change, by virtue of which she always removes old
things in order to replace them with young and fresh; no different from what happens
in our bodies. And as much man manages on the surface of the earth, it is not
something he is able to do as a stranger over her, but something that she is capable of
over herself; every power which he believes to exert externally on her is no less her
own power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her. belongs to her inner life-change, by virtue of which she always removes old
things in order to replace them with young and fresh; no different from what happens
in our bodies. And as much man manages on the surface of the earth, it is not
something he is able to do as a stranger over her, but something that she is capable of
over herself; every power which he believes to exert externally on her is no less her
own power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her. what he is able to do as a stranger over her, but something she can do about
herself; every power which he believes to exert externally on her is no less her own
power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her. what he is able to do as a stranger over her, but something she can do about
herself; every power which he believes to exert externally on her is no less her own
power; he can not do anything to her, as her part or organ, which she does not do
herself, whereas she can do him innumerable things, which he only has to suffer from
her.
In all this, we may well be right in saying that the earth is a creature relatively
independent of external conditions, more purely self-contained, more self-contained,
more completely self-contained than the human being, whose entire independence, as
far as he possesses such, is only a part, a side of their independence, on the other
hand theirs reaches out to him for countless relations, out of which external
relationships of dependence arise.
Although the earth is not an absolutely independent being; such is only the whole
world that sustains the whole God. The earth still has its external dependencies on the
heavenly external world to which it is implanted; only it stands on a higher level of
independence than man, insofar as man shares these external celestial dependencies,
but now above or much more below has external earthly relations of dependence,
which belong to their inner essential conditions. The earth is swung around by the
attraction of the sun; man must be there with it; the earth needs the sun for the
development of organic life; this includes the life of man; the earth owes its measure
of time to external relations with heaven, and therefore man, and through him also,
has the earth. In this connection, therefore, man has nothing in advance of the earth,
or only in advance, if thereupon establishes a foreknowledge that, as a small part of
the earth, he also feels its external dependence on heaven only from the side and to
the part to which he just enters her. Because he does not have her sea in his body, he
certainly does not feel anything of its ebb and flow, and because he is not clothed
with her green vegetation, he does not feel their growth and withering, the change of
summer and winter like that Earth.
Since there are only stages of independence, then, of course, man also has his, other
earthly creatures, and there is a new difference between the earth and man in the fact
that, on the whole, he is more independent than he is now or has limbs as he does,
since he himself counts them among animals and plants, and since his limbs are not
again just as independent humans, animals, plants. Only the independence that he has
against his neighbor's creatures is not to be confused with such against the superior
earth itself.
The other circumstance, that man and the earthly organisms are the most
complicated and most developed members of the Earth-body, implies that the earth,
understood in its most general features without regard to these members, presents
simpler and more clearly ordered relationships, more rawly built and seems active as
these organisms, considered with regard to it and in the light of the previous
circumstance, presents itself as a much more involved or more involved, more deeply
worked and living whole, than any of its subordinate organisms, unless the earth is
includes only all entanglements of the human, animal and plant bodies and their
processes, but also implies an involvement of all these entanglements among
themselves and with the inorganic realm,which manifests itself partly in itself, partly
in the other earthly world, in the mutual material purpose and effect relations of the
organic beings.
How simple and regulated is the course of the earth in the sky, how simple its
rotation about itself, how simple its main form, how simple is the organization of its
main masses. On the other hand, how irregular and entangled everything is in the
course of life, form and structure of man. Therefore, if we were to say that the whole
earth was a simpler and rougher being than we, then it would be the same error as if
we wanted to call our body a simpler and rougher being than its most complicated,
elaborate members, eye or brain. For these most complicated members not only
contribute their entire involvement to our body, but now also enter into complications
with each other and with the other organs in our bodies.
We used to compare the earthly system with a network, a node whose threads
converge in places into smaller nodes, ie the individual organic beings. To be sure,
even such a great knot will call something in a higher sense more intricate, richer,
more educated than all the little knots that enter into it, because all the little knots
themselves belong to its involvement, wealth, and elaboration. But, of course, if one
disregards the small knots, and herewith the most important connecting elements of
the great knot, he breaks down into his elements, and thus, without reference to the
organisms, we usually consider the earthly system.
On the other hand, if we compare the organic creatures of the earth with the leaves
and blossoms of a plant or a tree, then the whole tree can not be anything simpler and
raw than its leaves and flowers, since it is the whole complex of the same itself, but
more than this complex is. Although this picture is only half adequate. For the
branches of the trunk, the leaves and blossoms of the tree, hang together in one
direction only, as it were from behind, through the trunk, but the organic creatures,
having grown out of the earthly system, enter into the most intimate and manifold
intercourse , get involved in a higher involvement.
If we sum up all that there is of similarities and differences between earth and man,
we may find in the similarities well enough reason to call the earth an individualized
organism, as in man, but in differences, instead of counter-reasons, only reasons, and
one Organism even in a higher sense than to name people, animals and plants. All the
characteristics of unity, variety, peculiarity, independence, structure, development
from the inside out, expedient development, which we may make, individually or in
combination, from this or that philosophical point of view into the character of an
individual organism, we find in the Earth no less, but in a higher sense than in man
again.
Although the name organism should not concern us here, we therefore do not want
to struggle for a definite definition of it. What help is the name organism? The plants
are also true for organisms and yet soulless. It is a title that does not yet give a seat
and voice in the soul kingdom, but only the expectancy of it, and thus it did not need
the title, if only the means of the soul could be pointed out. Certainly, if one has
decided once and for all to call only humans, animals, plants organisms, the earth is
none. It is just as certain, on the other hand, that if one wonders why people, animals,
and plants are actually called organisms, one will find no essential character that
would not come to the earth in an even stricter and higher sense. And only just,
How often has one actually compared the earth with a human or animal organism,
and often enough with the intention of making a living being out of it? Some have
even declared them to be an animal 1), But it was precisely this which hoped to
achieve the purpose most safely, the one-sided emphasis on its similarities with a
human being or animals, that made him necessarily fail. There were always too
strong incongruences and the artistry became visible. The earth is neither human nor
animal, and it is impossible to reach the smaller, but only to enlarge the larger view,
for which it is true, to enlarge the spiritual view. The earth is a higher being than man
and beast; from this point of view, all their differences between humans and animals
become understandable and add to the reasons for their lives rather than withdrawing
from them. Then there is nothing left to interpret but only to interpret.
1)Thus the great Kepler in his Harmonia Mundi described the earth as a living beast, "whose whale-like
respiration, in periodic sleep and awakening dependent on the solar time, causes swelling and sinking of the
ocean." I borrow this note from Humboldt's Cosmos III. 19, since I did not even notice Kepler's
work. Humboldt notes otherwise (p. 31): "The same scripture, which presents so much glory, indeed the
foundation of the important third law, becomes the soul through the most wanton fantasy examples of the
 respiration, the food and the warmth of the terrestrial animal , his memory, indeed his creative imagination
defaced.The great man held so firmly to these reveries, that he with the mystical author of the
microcosm, Robert Fludd from Oxford, who seriously disputed the right of priority of views of terrestrial
animals. (Harm. Mundi, p. 252). "Later, too, the idea of the terrestrial animal has repeatedly appeared.

A thorough similarity of the earth with humans and animals is not to be expected
from this point of view, as we have not found them. Even from animal to human,
from one animal to another, from animal to plant, there is no pure comparability; In
every organic creature, the organs and functions are otherwise partly composed,
partly disjointed, otherwise merged, differentiated, transmitted, displaced. But if this
is true of the subordinate creatures of the earth in relation to each other, how should
one no longer take it for granted in relation to the superior being? It is obvious that a
being that includes humans, animals, plants, even organs, can not be a simple
repetition of a single organ; as little as one can see in the whole man a simple
repetition of any one of his parts or organs. None, and if it were the highest, can yet
reflect in itself the whole richness, the whole abundance, the whole versatility, and
the whole gradation of the full organism, and so man can not be part of the earth
either. At the most, each of them represents one of the highest peaks in the structure
of the whole earth in its detail. But do the peaks of a Gothic cathedral repeat the
whole building? They rise, they are pointed, they are divided, they are of the same
material, they look upon the same sky as the whole dome; how should they not, since
they have to contribute members of the cathedral, and as such, to give him the
character, since they are also the highest members of the cathedral, and thus the
character characteristic of the cathedral is to culminate in them; but still the cathedral
remains unspeakably more than an enlarged repetition of its highest peaks, and one
can not, in particular, wish to carry out similarities between it and its peaks.
Thus there is also an unspeakable amount in the whole structure of the earth, which
can not be found in man, although nothing in man, which is not found in the earth, as
long as it contains man himself.
Some, comparing the earth to the human being, make the great mistake of
searching again for what the earth has in and through man, outside man in the
earth. Man has a lung, a brain, a heart; through and in it it has the earth, but not again
except it, not even in an equivalent. The human lung is the earth lung, the human
brain is the earth brain; though, of course, his brain does not have the same meaning
for the whole earth as it does for him; rather, the meaning that it has for it is
subordinated to the meaning that it has for the whole earth. Now, however, one could
look for something that would really have the same meaning for the earth as for us
brain, lungs, heart and so on. but the earth does not repeat itself on the whole, but we
supplement ourselves with other disparates first to the whole earth; so that the earth
always resembles us only according to the part we just form of it. If a tower has a
button as a summit, then one does not require a repetition of this button, except the
button in the tower. Rather, just the one button is there to do what the button should
afford the tower. And so our brain is there to do Earth what a brain of the Earth can
do, and you do not have to look for a brain in it again to find thoughts like ours in
it. It may still have something beyond our brain, namely the connection of our brains,
but does everything supreme have to be and be called a brain? We've even compared
a part of the earth to a brain, but let's say more than that he is like him after a certain
relationship? And everything is similar to some relationship; not after another; only
with each comparison it is necessary to specify the relationship.
It is not uncommon to compare ebb and tide with the pulse of the earth, the
circulation of waters with the circulation of the blood, the atmosphere with one lung,
summer and winter, or day and night with sleep and wakefulness of the earth, etc. All
such comparisons are of a certain And can be very illustrative in one way or another,
because indeed meaningful analogies extend from the part, the human, to the whole,
the earth, and vice versa, but in connection and consistently they can never be carried
out without incongruence but because nothing is exactly alike; and therefore, if we
ourselves sometimes engage in such comparisons, they will everywhere also serve
only for explanation according to a certain relation and shall not be valid any more
than in this relation which is just asserted.
Some natural-philosophical views are very different in this respect, in that after
that the lower limbs almost only repeat the higher whole at a different level, and in
fact basically repeat everything in the world. The attempt to do the same, but always
unsuccessful. Let's look at some of the above examples a bit closer in this
regard. However, at first sight it has a lot to say for itself: the cycle of the waters is
for the earth what the blood circulation for us. The water comes out of the sea
through evaporation into the air, from the airs through the rivers over land back into
the sea. The sea, with the pulse of the ebb and flow, is strongly reminiscent of the
pulsating heart, the branches of the river and the stream, and the atmosphere, into
which the water is always transferred anew, to the lungs. The metabolism from the
earth is essentially linked to this cycle. Everything seems to fit so far. But everything
lags, if one tries to carry out the comparison of approaching. Our heart drives the
blood through its pulse in all veins, but the sea does not drive the pulse of the ebb and
flow of the water, be it in the rivers or in the air, but the ebb and flow is quite
unrelated to this. Ebb and tide pass the water (or rather only part of the water) in a
special cycle around the earth, which is not an analog with veins and lungs, and
another circuit is; which brings the water from the sea through the air to the land and
from the land through the rivers to the sea, where then again from an analog of the
pulse is not mentioned. For this, the pulse of the sea owes its origin to many
immediate external stimuli, as the pulse of our heart, which stands only in distant
dependence on it. The ratio of our circulation to the lungs can be found only very
poorly in the ratio of the water cycle to the atmosphere. The water is by no means so
oxygenated in the atmosphere as the blood in our lungs.
From another side there is much to compare the animal kingdom in the earth
with the so-called animal systems, the nervous and muscular system in us, as
preferential carriers and mediators of sensation and voluntary movement, especially
since the main masses of the nervous system and muscular systems also show a
tendency to form lumpy masses like animals; the plant kingdom, on the other hand,
with the systems, which are carriers and mediators of the so-called vegetative
functions, chiefly the vascular system and the digestive system, since the vessels
show as branched a form as the plants, and the intestines with their villi very well
with their roots Can represent fibers; finally, the inorganic realm with the bone
system, cell tissue, hair, nails, epidermis and the like. etc..,
But even this comparison is only partially true; for to remember only near
things, the skeleton of the earth can not be moved through the animals as the bones
are moved by the action of muscles and nerves; the plants do not convey as much of
the flow of matter as the vascular system in us, etc. In addition, this comparison
comes into conflict with the previous one. If the branched system of rivers and
streams is to represent the branched vascular system of the earth, then the branched
plant kingdom can not conceive of it in the same sense and vice versa. And basically
neither one nor the other can conceive it right in the same sense as in us, since the
movement of the juices in our bodies, the movement of the juices in the plants and
the movement of the rivers and streams on the earth and of the vapor in the air, on the
contrary, first become somewhat complete in the general earthly system (see the
appendix). This does not exclude certain similarities that one can pursue without
being blind to the differences.
Just as little as the pure carrying out of a comparison of man with the earth
corresponds to our view of the matter the establishment of a natural-philosophical
comparison, as Oken has based his division of the animal kingdom and plant
kingdom. The same considers the independent animals only as parts of the great
animal, which is the animal kingdom. This applies to him as a whole, which has its
organs in the individual animals. A single animal arises when a single organ separates
from the general animal body and becomes relatively independent. The animal
kingdom is, so to speak, only the dismembered highest animal: human; in that man
contains all that is disaggregated in the individual animals, fused and unified in
themselves. But according to us, neither the animal kingdom nor the plant kingdom
form a body considered as independent, but only in connection with the whole earthly
system does it form one. This is the principle of the whole approach for us.
Even the general comparison of man or of humanity with one organ of the earth,
although true in some respects, meets very little after another, again very little, if we
require the relationship of our organs to our organism to be reflected, and therefore it
can only do so to be in an improper or broader sense, that man or humanity is called
an organ of the earth, as one allows the earth itself to be called an organism in a
broader sense, and it is necessary to renounce all particulars from the outset.
So the earth is not just something quantitatively larger than human and animal, but
also something qualitatively different. In so far as it deals with men and animals, it
necessarily acquires different internal and external conditions than those which deal
with it, while maintaining some common ground conditions, but only more
generally. Yes, that she is so much bigger than her people and animals, even makes a
major contribution to making her so different.
Goethe once said (i. S. Nachtr., To the Osteol. Ges. WB 55. S. 231): "From the first
sight one should think, it must be equally possible that a lion of twenty feet could
emerge as an elephant of of this size, and that it should be able to move as easily as
the lions now on the earth, if all were proportionally proportioned, but experience
alone teaches us that perfectly trained mammals do not go beyond a certain size, and
therefore with increasing size Education also starts to waver and monsters occur.
" Goethe is very right. But if it is true that beyond a certain size no more mammal can
exist, it naturally follows that nature, if she still wanted to make larger creatures, had
to do so according to another plane, as the basis of the mammals; but then it is also
foolish to seek and carry out comparisons of the earth with the mammals in
particular. If a frog can not inflate to the size of an ox without bursting, how can one
expect the ox to contract to the small size of the frog without it crashing? but one
demands much more, demanding that the great creature, the earth, display devices
such as the little human, the little animal. If, however, the extreme of enlargement in
mammals are unproductive monsters, it does not yet follow that a creature even
greater than whale, elephant, and rhinoceros will be even less abundant; but it will
just be a question of basing another more appropriate plan on his education, of using
the tremendous size, to dominate and move allowed. This is really the case with the
earth; she swings skillfully enough through the sky, and her limbs, ie her creatures,
move freely enough towards her. Only with four legs like a mammal did not go to
earth. But in general, when we raise the question of what changes the organization of
an animal would have to undergo in order to be alive and functional, if it were to be
as big as the earth, we would find it necessary to find those we really do through the
earth see fulfilled. But I am not talking about this now because it will be the case in
the future (see Nos 2 and 3). move freely enough to her. Only with four legs like a
mammal did not go to earth. But in general, when we raise the question of what
changes the organization of an animal would have to undergo in order to be alive and
functional, if it were to be as big as the earth, we would find it necessary to find those
we really do through the earth see fulfilled. But I am not talking about this now
because it will be the case in the future (see Nos 2 and 3). move freely enough to
her. Only with four legs like a mammal did not go to earth. But in general, when we
raise the question of what changes the organization of an animal would have to
undergo in order to be alive and functional, if it were to be as big as the earth, we
would find it necessary to find those we really do through the earth see fulfilled. But I
am not talking about this now because it will be the case in the future (see Nos 2 and
3). which we really see fulfilled by the earth. But I am not talking about this now
because it will be the case in the future (see Nos 2 and 3). which we really see
fulfilled by the earth. But I am not talking about this now because it will be the case
in the future (see Nos 2 and 3).
Let us now, from the points hitherto only briefly and touched upon, take a little
closer to the eye, with no other purpose than to make, for the ordinary dismembering
view of the earth, somewhat more familiar the linking which is the foundation of our
reflections, as it is itself Has foundations in nature. There are fragments of a small
(comparative) physical earth and sky science that we offer here, differentiated from
the usual disciplinary and scholastic treatment of such a doctrine only in that the
pieces are shown here as a whole, rather than broken from the whole and again from
the ordinary natural-philosophical point of view, that the differences between earth
and man are just as much emphasized and put as much emphasis as on the
similarities. We will not say anything here as what everyone knows and admits; we'll
just say it a little differently than everyone is used to admitting. Now see whether one
is master or slave of habit, which is always pushed back to dismembering and
isolating contemplation. I take from the all-conceded some hypotheses about the
original state and the interior of the earth, which can be challenged, but ultimately
nothing will arrive. They concern an area where there are only hypotheses, and ours
will be nothing but a little further development of those which the most thorough
explorers have fairly, if not entirely, united in anyway. whether one is the master or
slave of habituation, which is always pushed back to dismembering and isolating
contemplation. I take from the all-conceded some hypotheses about the original state
and the interior of the earth, which can be challenged, but ultimately nothing will
arrive. They concern an area where there are only hypotheses, and ours will be
nothing but a little further development of those which the most thorough explorers
have fairly, if not entirely, united in anyway. whether one is the master or slave of
habituation, which is always pushed back to dismembering and isolating
contemplation. I take from the all-conceded some hypotheses about the original state
and the interior of the earth, which can be challenged, but ultimately nothing will
arrive. They concern an area where there are only hypotheses, and ours will be
nothing but a little further development of those which the most thorough explorers
have fairly, if not entirely, united in anyway.
Concerning the not uncommon special comparisons between parts or functions of
the earth and our own body, one should not disregard the already made remark. Such
comparisons are only intended, where they occur, to serve to emphasize certain points
of fact that are in fact for us and for the earth; but otherwise do not apply, as they
really meet. Again, I maintain that they can not go beyond certain limits. In other
ways, then again something else will happen. Hence the same part of the earth is
often compared to very different parts of man from different points of view.
In order not to swell this section too much, I refer a part of the considerations here, as not
essential for the pursuit, into an appendix.
l. All the substances of the earth, like those of our body, form a single, completely
coherent and cohesive mass, into which the mass of our body itself intractably
enters. This idea is not familiar to us in the way it should be in the nature of
things. When we bounce across the ground, a balloon rises, a bird flies, a stone is
thrown into the air, we think, it releases something from the earth, even our walk
across the earth proves our loose connection with the earth. But that is true only of
that limited conception of the earth, which keeps the solid earth for the whole. The
bird that flies through the air, apart from the fact that gravity still binds it to the earth,
still hangs together with the earth through all the air; it's just a denser part of the
earth, the waves beats in a thinner one; and when we walk over the earth, ships, this
is no different than when the blood-balls swim in the blood, so our bodies are
completely engulfed by the matter of the earth, if only we remember that the air is
also in with the earth belongs to a broad sense. Basically, the earth includes us with
its transparent part as well as an amber the mosquito, only with the difference that the
mosquito is killed by inclusion in the amber, but we get by such inclusion alone our
life, like every organ only through Bandage with its organism; that we are not merely
in externally accidental relations to our environment, but are fused with a thousand,
organic, equally respectable, relationships with it. and when we walk over the earth,
ships, this is no different than when the blood-balls swim in the blood, so our bodies
are completely engulfed by the matter of the earth, if only we remember that the air is
also in with the earth belongs to a broad sense. Basically, the earth includes us with
its transparent part as well as an amber the mosquito, only with the difference that the
mosquito is killed by inclusion in the amber, but we get by such inclusion alone our
life, like every organ only through Bandage with its organism; that we are not merely
in externally accidental relations to our environment, but are fused with a thousand,
organic, equally respectable, relationships with it. and when we walk over the earth,
ships, this is no different than when the blood-balls swim in the blood, so our bodies
are completely engulfed by the matter of the earth, if only we remember that the air is
also in with the earth belongs to a broad sense. Basically, the earth includes us with
its transparent part as well as an amber the mosquito, only with the difference that the
mosquito is killed by inclusion in the amber, but we get by such inclusion alone our
life, like every organ only through Bandage with its organism; that we are not merely
in externally accidental relations to our environment, but are fused with a thousand,
organic, equally respectable, relationships with it. as if the blood-balls float in the
blood, our bodies are completely surrounded by the matter of the earth, if only we
remember that the air also belongs to the earth in a broad sense. Basically, the earth
includes us with its transparent part as well as an amber the mosquito, only with the
difference that the mosquito is killed by inclusion in the amber, but we get by such
inclusion alone our life, like every organ only through Bandage with its
organism; that we are not merely in externally accidental relations to our
environment, but are fused with a thousand, organic, equally respectable,
relationships with it. as if the blood-balls float in the blood, our bodies are completely
surrounded by the matter of the earth, if only we remember that the air also belongs
to the earth in a broad sense. Basically, the earth includes us with its transparent part
as well as an amber the mosquito, only with the difference that the mosquito is killed
by inclusion in the amber, but we get by such inclusion alone our life, like every
organ only through Bandage with its organism; that we are not merely in externally
accidental relations to our environment, but are fused with a thousand, organic,
equally respectable, relationships with it. that the air also belongs to the earth in a
broad sense. Basically, the earth includes us with its transparent part as well as an
amber the mosquito, only with the difference that the mosquito is killed by inclusion
in the amber, but we get by such inclusion alone our life, like every organ only
through Bandage with its organism; that we are not merely in externally accidental
relations to our environment, but are fused with a thousand, organic, equally
respectable, relationships with it. that the air also belongs to the earth in a broad
sense. Basically, the earth includes us with its transparent part as well as an amber the
mosquito, only with the difference that the mosquito is killed by inclusion in the
amber, but we get by such inclusion alone our life, like every organ only through
Bandage with its organism; that we are not merely in externally accidental relations
to our environment, but are fused with a thousand, organic, equally respectable,
relationships with it. like every organ only by association with its organism; that we
are not merely in externally accidental relations to our environment, but are fused
with a thousand, organic, equally respectable, relationships with it. like every organ
only by association with its organism; that we are not merely in externally accidental
relations to our environment, but are fused with a thousand, organic, equally
respectable, relationships with it.
But the earth still surpasses our body in the firmness of the connection. We can lose
large pieces of our body, like many a soldier leaves his leg on the battlefield. The
earth is a une et indivisibleinvulnerable, a true atom of the universe, not a
mathematical but a physical one; There are no knives in nature that they share, no
wind that could blow something away from her. She has what she has. How loosely
does the whole human being hold together; if he thinks he is in the right place, he
keeps only water in the sieve; when he insists on the firmness of his constitution, he
insists only on a passing appearance. He is involved in a constant process of
dissolution and reconstruction; the fabrics only pass through him; he finally melts
completely; after a thousand years his body is scattered in a thousand winds; but after
a thousand years she still had her own together, as she does today, and not even
released a dust from her long-worn body. Just do not pretend that the earth is
around, that she is so much tighter bound than our body, even as much dead, more
rigid; no, it has in itself our very process of dissolving and reconstructing itself; those
thousand winds that disperse our body are all in it, never beyond it. It is more alive
than all of us at the same time and more committed than all of us, because it includes
all our lives together with the bond of all our bonds. The materials which she scatters
here are wrapped in another band elsewhere; but our body looks forward to getting
out of the way, he knows he will never find it again. It is more alive than all of us at
the same time and more committed than all of us, because it includes all our lives
together with the bond of all our bonds. The materials which she scatters here are
wrapped in another band elsewhere; but our body looks forward to getting out of the
way, he knows he will never find it again. It is more alive than all of us at the same
time and more committed than all of us, because it includes all our lives together with
the bond of all our bonds. The materials which she scatters here are wrapped in
another band elsewhere; but our body looks forward to getting out of the way, he
knows he will never find it again.
2. The earth is a monster against us in size, weight and moving power; yet we are
relative to her when we consider that she is so much smaller a part of the world to
which she belongs than we are of her. Therefore, we may not consider ourselves to be
too insignificant beings, that it surpasses us many trillion times in weight and size,
especially since the greatest in the smallest must seek its highest significance.
In fact, if the whole organic coating of the earth is only a negligible quantity
against the total mass of the earth and the totality of organic movements only a tiny
part of the total movements of the earth, then this quantitative insignificance of the
organic realm is not associated with a qualitative one On the contrary, the multiplicity
and entanglement of the organic formations and movements will not always give
them an eminent significance, even though they are opposite the earth, but in the
earth and for the earth. In general, the most significant phenomena in every sense
seem to be based on the smallest modifications of a predominantly disproportionately
large main variable, and in turn on the latter as a basis; to changes of a small order of
higher order (after a mathematical expression), which also includes a changing lower
order. Thus the bodily changes by which our own thoughts are borne are
incomprehensibly fine and, as it seems, infinitely small against the tremendous
currents of the blood and the movements of the muscles in our body, which form, so
to speak, their coarse underlay; but without these coarse underlay those fine
movements could not be. When a tower bell is rung, she has the whole tower under
her and swings back and forth in large bows, her clapper then at another bar in
her; but all this is just the rough underlay for the invisible little vibrations of the bell,
which actually give the tone that matters most. Likewise, a big pianoforte with the
play of heavy keys carries no other fruit than the fine vibrations of its strings. The
greatest charm of a painting rests not in its coarsest, but in its finest features, which
the raw gaze even completely overlooks, but the finer features of the painting must,
in the main, be the subject of the painting. The formation of colors by prisms was for
a long time not explained according to the theory of undulation, because one does not
consider changes of a higher order, etc.
It is not disputed that the significance of small, subtle modifications of a major
quantity is based not on their smallness and delicacy per se, but on the fact that a
more diverse, more varied, more intimate, more penetrating encounter, entanglement,
entanglement, crossing, and interference of the same is possible. For it is easy to see
that in equality of mass or in the same space, an unspeakably complicated and
intimately intertwined knot of many fine spun threads can be formed as little thick
strings, and likewise that with the same living force (in the sense of mechanics) many
small waves can give a more complicated interference than a few big ones. But the
generation and maintenance of a great multitude and multiplicity of small changes, in
general, presupposes, in general, a great and lasting source of activity, the high, easy,
and its development a broad, massive basis. If the earth were smaller in proportion to
its creatures, or larger in relation to the earth, fewer would live together on it, and
these could be put into much less varied relationships with each other; there would be
a less rich and complicated interplay of these; the basis of the development of
humanity would thereby become smaller, and thus also the level of development
lower. A reasonably large earth in relation to rather small creatures was therefore the
most favorable for the high development of the earth, and we see this purpose
consideration met in an exquisite degree. In the earth not yet in an absolute degree,
but in the world, in relation to which the earth itself belongs to the magnitudes of a
small order of highest order.
Supposing man to be as long, broad, and fat as he is, his mass would be two times
twice twice, or eight times as much as now; It would therefore take eight times as
much field to nourish a man as now, and the density of the population would only be
eight times smaller than it is now. It would not do any good that the plants and
animals he feeds on grow accordingly, so they would need even more space and all
the more space for food. The whole life would be a massive, isolated and considering
what we mean by No. 3. c. assume sluggish texture, since the muscle power would
not increase in proportion to the size; instead of everyone now easily mastering a
small circle and setting themselves in rapidly changing relationships with others.
Encke has in the Berl. astronomer. Year f. 1852, Anh. Pp. 318-342, a treatise on
the dimensions of the earth body and panels for the shape of the earth according to
Bessel's determinations. It may be of interest to find the following data, as the latest,
communicated.
Among the Toises in the treatise and in the panels is the Toise of Peru or the
Parisian iron model stored at 13 ° R.
a half major axis of the earth 3272077,1399 Toisen;
b half small axis - - 3261139,3284 -

flattening

= 0.0016741848
According to Encke's recent study on the axis of the sun's
axis, the mean distance of the earth from the sun is 20682329
geogr. Miles, of which 15 go to l degrees of the equator.
Further l geogr. Mile = 3807,23463 Toisen = 1970,25008 Pruss. Rods
à 12 feet.
Surface of the whole earth = 9261238,314 geogr. ‡ miles.
Cubic content - - - = 2650184445,1 geogr. Cubic miles.
According to previous data I calculate for the assumption of a mean density of
the earth = 5.55 (after the means of Reichs and Bailys experiments) the weight of the
earth to 116635 trillion Preuß. Hundredweight (to 110 lbs.). In Cotta's letters it is
114,256 trillion Leipz. Calculated talents in Gehlers dictionary (items World System)
From Littrow, after earlier too small assumed density of the earth 9 / 2 , only
87142230000000000000000 Vienna. Zentner.
At the greatest pyramid of miracles not both of the world and of man, 360000
people had to build for 20 years; their content amounts to only about one millionth
part of a cubic mile, and Bessel observes 2) that anything that has moved man's
powers and the resources available to him from the flood so far may not yet be a
cubic mile However, according to Bessel's calculation, the earth in the flooding
movement creates 200 cubic miles of water from one quarter of the Earth's
circumference each, and the Everest Ganges annually bring close to 6400 million
cubic feet of mud to the sea, which is a layer of 16Q -Mile extent of 1 foot thickness
gives. 3)In this respect, there is no complete comparability, insofar as the flow and
flow movement is an inward movement of the earth, whereby it carries away a part of
its mass itself; the removal of the burdens in the construction of the pyramid by
humans but a movement of them is external burdens; yet the movements which men
produce outwardly depend on the power of their inner motions, and can themselves
serve as a measure of them. Closer is the comparison of the force of the sea with the
force of the heart. Of course, the latter force, which in one minute creates a few
ounces of blood from one quarter of the heart to the other or from the heart to the
veins, is infinitesimal to the force of the sea.
2) Popular lectles. about astronomy. P. 166 ff.

3) Burmeister, creation story. 3rd edition p. 22.

3) In the foregoing there is already a confirmation of what we said earlier that an

increased greatness makes things not only larger, but also different. But even after
many other relationships, this principle asserts itself.
a) The small model of a machine or a building, in which the proportions of all parts
are weighed as expediently as possible for its performance, must assume other
conditions in the execution on a large scale, the convenience is just as sufficient. The
larger the execution, the thicker, more massive the supporting parts must be in
relation to the carried, otherwise suffers strength and durability, because the weight to
be borne by the cubic ratio, the cross-section dependent durability of the carrier only
after the square Ratios of the dimensions grow. The same principle extends to the
organisms. If one wanted to enlarge a mouse while keeping its relations to the
elephant, the legs would not be able to carry it any longer; rather, because the
elephant is so big he has to have even more plump legs in proportion to his body
weight. If he were taller, he would have to have clumsier legs. The mountains, which
also want to stand, are really bigger than an elephant, so they really have even
plumper legs, yes, these are in a single broad leg, the broad base of the mountain
contracted, and the load narrows more and more upwards , The earth is now even
greater than the mountains, having to carry the mountains themselves; so its bearing
is now completely contracted into a thick, firm vault; for, in fact, the solid crust of the
earth is only a vault about its liquid content, and everything carried seems
insignificant. The mountains, which also want to stand, are really bigger than an
elephant, so they really have even plumper legs, yes, these are in a single broad leg,
the broad base of the mountain contracted, and the load narrows more and more
upwards , The earth is now even greater than the mountains, having to carry the
mountains themselves; so its bearing is now completely contracted into a thick, firm
vault; for, in fact, the solid crust of the earth is only a vault about its liquid content,
and everything carried seems insignificant. The mountains, which also want to stand,
are really bigger than an elephant, so they really have even plumper legs, yes, these
are in a single broad leg, the broad base of the mountain contracted, and the load
narrows more and more upwards , The earth is now even greater than the mountains,
having to carry the mountains themselves; so its bearing is now completely
contracted into a thick, firm vault; for, in fact, the solid crust of the earth is only a
vault about its liquid content, and everything carried seems insignificant. The earth is
now even greater than the mountains, having to carry the mountains themselves; so
its bearing is now completely contracted into a thick, firm vault; for, in fact, the solid
crust of the earth is only a vault about its liquid content, and everything carried seems
insignificant. The earth is now even greater than the mountains, having to carry the
mountains themselves; so its bearing is now completely contracted into a thick, firm
vault; for, in fact, the solid crust of the earth is only a vault about its liquid content,
and everything carried seems insignificant.
b) Of course it goes without saying that one can not reproduce this in a reduction,
which is itself the finest possible elaboration on a great one. If something big has
been worked out with all the craftsmanship of the artist, then either the finest features
of the reduction must be blurred, or the little one can only reproduce a part of the
great. For this reason, man can not repeat the earth on a small scale, but only
reproduces a part of the fine elaboration of the great earth, by presenting it
directly; But if he were to reproduce in his little room even the sea and the rivers, and
all the animals and plants, it would not work; the nature of matter does not
exist. Great artists therefore prefer to work in large works of art rather than in small
ones, because the smallness hinders them, to develop the full depth and depth of their
art. Only that some fall into the mistake of making the big stuff plump and empty. But
the great divine creatures are therefore made so great as to work out in them the
greatest foundation in the finest and richest.
So the absolute greatness of the earth is seen as a very essential moment for its
perfection, not in itself, otherwise a mountain and an elephant would be more perfect
than a human, but the basis of their rich and high development. An earth as small as a
human being could not have done so even on a small scale, which now achieves great
results; could not have carried a single person in the little one; as tall as she is, she
carries a thousand million people, which makes her a sublime being. But if man
wanted to enlarge himself to the extent of the earth, he would only be a clumsy
monster, because the whole elaboration of the earth, of which he represents only a
tiny part, would deprive him. For the very little he contains, his smallness is just
right. We are reminded here again of an art principle. A god probably tolerates the
representation in superhuman size, not the insignificant figure of a genre picture. But
man only presents such in the realm of beings. But the God could not be represented
too great by us, without appearing rather outrageous than sublime, because we would
have to represent him in human form and would not be able to fill the great
forms. But it is different with the real higher beings. because we would have to
portray it in human form and would not be able to fill the great forms. But it is
different with the real higher beings. because we would have to portray it in human
form and would not be able to fill the great forms. But it is different with the real
higher beings.
One's own brain can bear witness to the fact that size does more than magnify. It is
not disputed that man would not have a relatively large brain if the same height of
development, which is something more than quantitative increase, could have been
obtained with a small mass, but that, of course, the size of the brain is not alone and
in itself but only if it gives room to a more sophisticated and versatile
development. But here again the earth is directly above man, since she has the brains
of all men and animals; such a variety and height could not have been obtained with a
single small human or animal brain. But the influence of greatness can be traced even
further.
c) If we were to think of man or an elephant as enlarged to the extent of the earth,
they would not, even if there were any suitable ground to walk on it, be in the least
able to move from the place, nor could their limbs move for the reason that the body
and limb load increases in the cubic, the muscular force (dependent on the cross-
section) only in the quadratic ratio of the dimensions. Thus the movement of a
creature as great as the earth is, could be accomplished with muscles, neither in the
whole nor in large parts. Accordingly, we see muscles really merely related to the
movements of relatively very small parts of the earth, but to effect movements on a
large scale by other means.
The success of the previous principle is undisputed that, ceteris paribus, the
movements of small animals are faster than large animals. A jumping flea the size of
an elephant could not have been made.
d) It has been remarked that the very small infusoria of a lung and a stomach are
not needed as much as we are, because their whole body can impregnate themselves
directly with air and nutrients through the outer surface, as well as the innermost parts
of the body the surface are very close. These little animals are in a sense nothing but
surface. For the opposite reason, a very large creature would not need the lungs and
stomach as internal organs, because the way to the interior would be too long, so that
all the lungs and stomachs and brains are really attached to the surface of the
earth. This is explained even better by the following example:
If one wanted to enlarge a house to the extent that it covered a land, it goes without
saying that inside it becomes very dark and the traffic between the interior of the
house and the outside world through the long way from the inside Outside would be
very handicapped. Instead of a large house, it is therefore preferable to build several
smaller ones. But suppose you had reasons to build a big house, what would the
furnishings have to be like? The inhabited rooms could only be located on the
perimeter, where there is no lack of light and air and the traffic with the outside world
is easy. Thus, if a single creature is to be as large as the earth, then, for similar
reasons, the phenomena of life must be concentrated on the outer surface, because the
inner traffic or life-change in a creature itself can be entertained only by the
connection with external traffic. But that's really the case with the earth.
In the case of the great house, of course, the inconvenience would arise that the
interior would become idle, and for that very reason one does not build houses over a
certain size, or build them with a large yard. But this inconvenience does not occur in
the case of the earth, because here the interior represents at the same time the lower,
and thus, unlike a house, the foundation wall at the same time.
e) The more a body grows while maintaining its conditions, the harder it must be to
nourish it through the surface from the outside world, because the surface only
enlarges in quadratic proportions, while the mass in the cubic increases. (This relation
always asserts itself in this subject.) On the other hand, its greatness also carries with
it the increased possibility of making it itself a storeroom for its subsistence
means. While, therefore, the little humans and animals are absorbed in the
metabolism with the outside world and thus become very dependent on it, the great
earth has become more independent, given everything it needs for the preservation
and renewal of the life of coarser matter; what has allowed to hang them in the pure
ether, from which it is now all the more unhindered and more abundantly supplied
with light and heat. The size of the earth is therefore also a very essential condition of
their external needlessness in a gross material sense.
f) Water was once pumped from the hot spring of Gastein to Salzburg, about ten
miles away, to serve for bathing, and it was still so hot that it was concluded that the
Gastein water had the marvelous property, the heat very much firmly withhold. Later
experience showed that common water behaved the same way. It was only a matter of
removing the water in quite large barrels; in a small cup the Gastein water would
have reached Salzburg as well as the ordinary cold. The earth is now also a very large
ton full of hot liquid, but because many trillion times larger than the Gastein barrel,
with miles thick walls, even in millennia around nothing noticeable cold. Now you
can easily see that, When in man and warm-blooded animals very special measures
are taken to maintain the internal heat uniformly (breathing, digesting, and many
others must co-operate), where earth has been spared these means simply by the size
and thickness of the wall ; yet they are supplementary as appropriate where the size
does not extend their heat-retaining influence, that is on the surface of the earth in
parts where it seemed especially important. (See the appendix.) that's on the surface
of the earth at parts where it seemed especially important. (See the appendix.) that's
on the surface of the earth at parts where it seemed especially important. (See the
appendix.)
In the case of organisms, too, the influence of size on heat can be recognized by the
fact that it does not give any warm-blooded animals, that is, those which have a
markedly higher temperature than the environment, of very small dimensions. Insects
generate heat, being considerably warmer in a hive than outside, but only when there
are heaps of bees in enclosed spaces does this heat become noticeable; in the case of
a single bee in the open, it is diverted too quickly to the outside; In insects, as in our
case, there are no means of regulating the heat so that it always maintains the same
degree; since these means would be fruitless in the smallness of the insects, to
withstand the changeable influences of the environment. The smallest warm-blooded
creatures are the hummingbirds; but they thrive only among the tropics, where the
heat approaches the heat of the blood anyway, and support the inner heat by very
lively movements. Little birds breathe much more than big ones. With the breathing
but the heat is related. Thus, according to Regnault and Reiset, the oxygen
consumption for the same period of time and the same weights in sparrows is 10
times greater than in chickens. Birds are on average smaller than mammals; but also
kept warmer by springs average. The largest mammals, elephant, rhinoceros, whale,
are nude, because size helps to save cover. Interesting discussions on this subject
include the following pamphlet By E. Bergmann: "On the conditions of the heat
economy of the animals to their size, Göttingen 1848". and support the inner heat
development through very lively movements. Little birds breathe much more than big
ones. With the breathing but the heat is related. Thus, according to Regnault and
Reiset, the oxygen consumption for the same period of time and the same weights in
sparrows is 10 times greater than in chickens. Birds are on average smaller than
mammals; but also kept warmer by springs average. The largest mammals, elephant,
rhinoceros, whale, are nude, because size helps to save cover. Interesting discussions
on this subject include the following pamphlet By E. Bergmann: "On the conditions
of the heat economy of the animals to their size, Göttingen 1848". and support the
inner heat development through very lively movements. Little birds breathe much
more than big ones. With the breathing but the heat is related. Thus, according to
Regnault and Reiset, the oxygen consumption for the same period of time and the
same weights in sparrows is 10 times greater than in chickens. Birds are on average
smaller than mammals; but also kept warmer by springs average. The largest
mammals, elephant, rhinoceros, whale, are nude, because size helps to save
cover. Interesting discussions on this subject include the following pamphlet By E.
Bergmann: "On the conditions of the heat economy of the animals to their size,
Göttingen 1848". Little birds breathe much more than big ones. With the breathing
but the heat is related. Thus, according to Regnault and Reiset, the oxygen
consumption for the same period of time and the same weights in sparrows is 10
times greater than in chickens. Birds are on average smaller than mammals; but also
kept warmer by springs average. The largest mammals, elephant, rhinoceros, whale,
are nude, because size helps to save cover. Interesting discussions on this subject
include the following pamphlet By E. Bergmann: "On the conditions of the heat
economy of the animals to their size, Göttingen 1848". Little birds breathe much
more than big ones. With the breathing but the heat is related. Thus, according to
Regnault and Reiset, the oxygen consumption for the same period of time and the
same weights in sparrows is 10 times greater than in chickens. Birds are on average
smaller than mammals; but also kept warmer by springs average. The largest
mammals, elephant, rhinoceros, whale, are nude, because size helps to save
cover. Interesting discussions on this subject include the following pamphlet By E.
Bergmann: "On the conditions of the heat economy of the animals to their size,
Göttingen 1848". Thus, according to Regnault and Reiset, the oxygen consumption
for the same period of time and the same weights in sparrows is 10 times greater than
in chickens. Birds are on average smaller than mammals; but also kept warmer by
springs average. The largest mammals, elephant, rhinoceros, whale, are nude,
because size helps to save cover. Interesting discussions on this subject include the
following pamphlet By E. Bergmann: "On the conditions of the heat economy of the
animals to their size, Göttingen 1848". Thus, according to Regnault and Reiset, the
oxygen consumption for the same period of time and the same weights in sparrows is
10 times greater than in chickens. Birds are on average smaller than mammals; but
also kept warmer by springs average. The largest mammals, elephant, rhinoceros,
whale, are nude, because size helps to save cover. Interesting discussions on this
subject include the following pamphlet By E. Bergmann: "On the conditions of the
heat economy of the animals to their size, Göttingen 1848".
 g) Suppose that the earth were as small as a human being or smaller, it would be
quite indifferent to the warming of its surface by the sun, as it would be designed,
because the shadowy parts lying in the subsidence irradiated by the neighboring
Sharing the heat would be easily received by transfer and transfer (by means of water
and air); but now that they are so great, their relative smoothness and roundness is
essential for their all-round and relatively uniform supply of heat; for if the
irregularities of its surface (mountains, valleys), which almost disappear against the
size of the earth, present not inconsiderable obstacles in this respect, it can be seen
how much larger these would be if the irregularities were comparatively even
greater , Accordingly, only the small creatures on the surface of the earth should have
the shape that they have, and not the surface of the great earth itself. Otherwise, even
those little creatures on many parts of the earth would have been neglected in
satisfying their need for warmth ; or rather, many parts of the earth could not have
carried such creatures. So the greatness of the earth is also related to its shape, which
is, of course, determined by many other considerations. many parts of the earth could
not have carried such creatures. So the greatness of the earth is also related to its
shape, which is, of course, determined by many other considerations. many parts of
the earth could not have carried such creatures. So the greatness of the earth is also
related to its shape, which is, of course, determined by many other considerations.
4) The shape of the earth in the main line is at all simple, regular, spherical, only
with a slight deviation into the elliptical (whence the flattening at the poles), in detail
and fine but most varied by mountains and valleys, and even finer by the figures and
creative activities of organic creatures worked out; The figure of man, on the other
hand, is in the main line a collection of mountains and valleys, so irregular, so
entangled, that only the symmetrical combination of two halves betrays the cohesion
of an idea.
By the elliptical modification, the spherical shape of the earth is individualized
against that of other stars, just as the whole globular main form of the skull of
different people and human races is individualized by certain modifications to each
other.
Between the variation which the spherical shape of the earth as a whole suffers
from the ellipticity or flattening, and that which is given in mountains and valleys, a
great leap seems to take place; the latter is so small against the former. But there is a
middle link that has only recently been recognized. The fine features in the earth no
more settle on the main feature of the figure than in our case.
The true shape of the earth (apart from its irregularities) is that of a spheroid, that is, a body
thought to be formed by the rotation of an ellipse about one of its axes. Since the small axis appears
as the axis of rotation in the earth, the earth appears to be flattened at the poles.
The flattening of the earth or the ratio portion by which the minor axis (polar axis) of the
earth is smaller than the major axis (equatorial axis) is approximately 1 / 300 of the major axis; the
diameter of the earth, taken from pole to pole, is between 5 to 6 geogr. Miles shorter than the 1719-
mile diameter of the Earth taken in the equatorial plane.
 In fact, the flattening can not be completely zero on any world body that rotates, and if it is
not noticeable in the Sun, Mercury, Moon (whose rotation around itself coincides with the motion
around the Earth), that just means it is too small to be accessible to our measurements. By
theoretical investigations it has been found that, apart from the imperceptible flattening at the poles
of rotation, the moon's orbit must have an extension directed against the earth, which, however, is
only a few hundred feet. Incidentally, the flattening of the different planets is very different. By the
earth, as noted, about 1 / 300 , when Jupiter 1 / 16 , when Saturn 1 / 9, When Uranus 1 / 10 .
The following passages in Bessel's popular lectures on astronomy give good information
about the above-mentioned deviations from the spherical shape, which are smaller than the
flattening, larger than the mountains and valleys.
P. 292. "There are indeed grounds which make it probable that the figure of the earth, taken as
a whole, is not very much removed from the figure of a spheroid produced by the rotation of an
ellipse about its smaller axis; If one excludes from the existing degree measurements those which,
because of insufficient means of execution, or for other reasons, more or less lose their claim to
safety, the remaining ones (there are 10 of them) are by no means left to be presupposed by those
spheroidal ones Figure of the earth unite, showing that the surface of the earth is more curved in
some places, and less curved on others than that. The last of these degrees, which was done in East
Prussia, has probably madethat the real figure of the earth behaves in a regular manner, like the
uneven surface of a moving water to the plane of a calm one, as well as that the individual
inequalities have a small extent, perhaps not exceeding a few miles. "
P. 57. "The principal result of the most exact measurements of the earth is that one can not
give a regular figure of the earth, which explained all these measurements at the same time,
differences remain, the explanation of which can nowhere be sought, except in irregularities of the
figure the earth itself, in irregularities whose cause is an irregular distribution of the mass of
different density in the interior of the earth. "
P. 60. "The irregularities of the figure of the earth, in general, are not so extensive as to
prevent the whole figure from looking through the figure.This basic form seems to be almost or
quite regular, the deviations seem to be so little extended, that if the true curvature at one point is
greater than that of the basic form, it may be found smaller five or ten miles away. "
5) The earth has given itself its shape in the main thing. A potter clenches a clay
ball externally with his hand and turns a plate out of it with the help of the foot
externally round and flat. The earth has clenched itself through its own internal forces
and then turned itself flat by its own turn, has driven out of their own forces their
mountains and produced the organic forms out of themselves. The general influences
of the heavens contributed to this, but they could only help to modify partly the
independently produced main form, partly to develop the existing structure of the
organization.
How close it is to think in terms of the surface structure of the earth as to how we encounter it in
the organic, may be found in the following passage, which I encounter in Cotla's letters (p. 54):
"By attraction of the sun and the moon during solidification and by unequal tightness of the
mass, small swellings on the surface of the earth are required, which elude precalculation, and
through which, perhaps, the changing force effects of a bygone time are in some measure fixed, as
sometimes A powerful impression in the child's age requires a certain lasting shade of the character
of the man.The form of the earth, just as our psychical or physical individuality, is a result of
infinitely varied external influences on the originally given, which always prevails as essential. "
"If all the unevennesses of the surface of the earth, which are almost infinitesimally small in
relation to the figure, and which, because they change the direction of gravity only imperceptibly,
can not noticeably affect the results of the measurements of degrees, if all the unevenness of the
Land- and seafloor, considering all mountains, mountains, plains and valleys, partly due to external,
partly due to internal causes, so the variety, the entanglement, the difficulty, all the individual is due
to its causes, just as large, as if we wanted to try to derive all the individual qualities of a person
from his original organization and the events of his life, such tasks are not solvable for us, we must
be content in both cases,to understand the main features or to explain isolated details. "
6) As with men and animals, the external form of the earth is wholly related to the
nature of the interior, as the conclusion of which it is to behold. If the earth were
otherwise dense and heavy in the interior, its flattening would have changed, every
mountain height would have been different, the riverbeds and beds would have
changed, and even the size and shape of the living creatures on the surface would
have sufficed Purpose considerations have to be different from what they are now, as
continues to show.
By Newton formed his calculation of flattening on the assumption that the mass of the earth is
uniformly distributed in the interior, he found the relationship of the axes 230 : 229 (di 1 / 230 ),
which is too large because the mass of the earth by Inside is really denser than outward. The
smallest size, which would take place in the greatest compaction around the center would
be 1 / 576 . So much so can the texture of the material distribution change shape. (Bessel, Popul.,
Lectures, p.
Clairault showed that, as well as the storage of layers within the earth, the sum of the
flattening and the increase in gravity from the equator to the poles must be three and a half times
greater than the centrifugal force below the equator.
That the principal form of the earth as a whole is much simpler than that of its
creatures is very much explained by the fact that the great multiplicity of earthly
conditions in which the organisms are directly embedded, and in relation to which
they have to behave properly, is also indisputable played a role in their
education. This is generally overlooked, though it can not be followed in
particular. On the other hand, the conditions of the external world, which could have
exerted a stretching or oppressive influence on them, have been removed from the
earth. This viewpoint, too, makes the process of shaping the earth seem relatively
independent of that of man. The earth is relatively much more external to the first
formation of man, when the sky worked for the creation of the earth; although some
involvement of the stars also took place in her. It is itself a more substantial part of
the sky, and therefore also has a more substantial part of its creative forces in it than
man
If there are some lower earthly beings, which also have a very simple, almost
spherical, form, then in general they are those of limited living conditions, in whose
formation indisputably no great versatility and non-uniformity of the more detailed
design conditions prevailed. There was neither much memorization, nor much
ingenuity to create a complicated shape.
7) In aesthetic judgment of the form of the earth, we shall have to guard that our
feeling as human beings is not deceiving us, and that the same demands that we
naturally assert and enforce in the realm of the human are also left where it is is a
superhuman territory. For human beings the human form, and for all its irregularity
and apparent impossibility, will always and always appear to be the most beautiful for
reasons of kinship; even the Hottentot phylogeny seems to be the most beautiful. Is
that why she is? For the same reason, however, for a higher being than man, the
human form may not at all seem the most beautiful, and in a higher sense can not be
the most beautiful. Now let's ask, which form, according to our understanding, since
we can not derive reasons of feeling here, may be regarded as the most suitable for
higher beings; it is indisputable that it must be one which makes possible the most
harmonious development and most perfected fulfillment of higher purpose
tendencies. For even in our own figure the harmony of the beauty and purpose
motives can be followed down to the greatest detail. However, it will become
increasingly clear in the course of our persecution how the simple, yet subtle, main
form of the earth satisfies the highest demands in this respect. More about this item in
the appendix. which makes possible the most harmonious development and the most
educated fulfillment of higher purpose tendencies. For even in our own figure the
harmony of the beauty and purpose motives can be followed down to the greatest
detail. However, it will become increasingly clear in the course of our persecution
how the simple, yet subtle, main form of the earth satisfies the highest demands in
this respect. More about this item in the appendix. which makes possible the most
harmonious development and the most educated fulfillment of higher purpose
tendencies. For even in our own figure the harmony of the beauty and purpose
motives can be followed down to the greatest detail. However, it will become
increasingly clear in the course of our persecution how the simple, yet subtle, main
form of the earth satisfies the highest demands in this respect. More about this item in
the appendix.
Of course, even the lowest creatures, infusoria, little mushrooms, have the simple,
almost spherical main form, and by themselves the simple main form of the stars
would not prove anything for the high degree they occupy on the ladder of
beings. But here, as often happens, it is considered that the lowest touches on the
supreme in its superficial appearance. The skull of the most ingenious men, where all
the organs of the gall would be quite evenly formed, would be just as smooth as that
of the simplest, where none is formed; but under the skull it would look very different
in both brains. The difference lies in the fact that the lower organizational
developments merely have the simple main form without the elaboration, the highest
again have the simple main form, but thus the richest, finest and deepest
elaboration. Now, in the whole earth, the elaboration seems to go even further into the
fine and the deep, than even in man, because it goes into the human being itself.
8) The physiognomic appearance and beauty of the earth is not based solely on its
shape, but rather on its luster and its color and its change of color and luster.
In the main, it is a shining ball, mirror on one half of the sky blue and the sun, on
the other the night of the sky and the stars, in consideration of the fact that over 2 / 3the
earth are covered with sea. The earth is the mirror of heaven, because it can not be the
whole heaven itself. Only argues and changes the own green of the sea with the
mirrored blue of the sky. But just as land and mountains broke out of the smooth
mirror of the sea in thousands of turns and bends with valleys and depths between
them, a scene of thousandfold earthly colors and reflections of color, with shadow
depths in between, arose from the monotony of the heavenly mirror image. The land
of the country became green again; because that always remains the main color of the
earth; but on the green bottom all colors play. When the land comes to an end, the
mirror of the sky begins again, so that, like the whole earth bathes in heaven, so once
again its land in its image.
9) When one stands on a high mountain, how glad is the splendor; but that's the
whole earth. Yes, the surface of the earth is a landscape of all landscapes that could
be seen from all the high mountains. Everything graceful, all stillness, everything
savage, everything romantic, everything barren, all cheerful, everything lush, all
freshness, what we see in the individual landscapes, could be seen in the
physiognomy of the earth at once, if only the human eye that all could span at
once. Portrait and landscape painting go together in one because the landscape is the
face of the earth. But it is not just a landscape of mountains and trees, but also with
the people in it. Her faces are only parts of her face. The human eyes count in it
beside the dew drops like living diamonds beside empty pebbles. In addition, what
change in the flowering and wilting below, in the change of the clouds above, and
how the sky changes, always the mirror of the sky changes, the sea.
Fullness of the herbs, gloss of the foliage, outline of the mountains; All these elements determine
the overall impression of an area. Although the same mountain types form under all zones: trachyte,
basalt, Pophyrschiefer and dolomite rock groups of all physiognomy .... Similar plant forms, firs
and oaks, crown the mountain slopes in Sweden, as those of the southernmost part of Mexico. And
in spite of all this correspondence in the forms, in the equality of the individual outlines, the
grouping of them into a whole takes on a very different character. (v. Humboldt's views IS 16-
18.) Pophyrschiefer and dolomite rock groups of similar physiognomy .... Similar plant forms, firs
and oaks, crown the mountain slopes in Sweden, as those of the southernmost part of Mexico. And
in spite of all this correspondence in the forms, in the equality of the individual outlines, the
grouping of them into a whole takes on a very different character. (v. Humboldt's views IS 16-
18.) Pophyrschiefer and dolomite rock groups of similar physiognomy .... Similar plant forms, firs
and oaks, crown the mountain slopes in Sweden, as those of the southernmost part of Mexico. And
in spite of all this correspondence in the forms, in the equality of the individual outlines, the
grouping of them into a whole takes on a very different character. (v. Humboldt's views IS 16-18.)
One may ask, why the whole beautiful connection of the landscape around the
earth, if nobody has the coherent sight of the same? So I ask, and would like an
answer. There is no such thing as the usual way of gripping the earth. If I see a large
landscape stretched out in or over a simple round frame, and the earth is a simply
round frame, if I see a consistent character of it, and certainly it has a character in
relation to the landscapes of other stars, as well as the same It does not satisfy me to
believe that it is merely to be looked at in pieces, as we can only see the earth with
our eyes. But why do we regard our eyes only as isolated pieces; why not as the eyes
of one and the same being who cast their image into a soul? Is not this a mistake of
the often criticized approach? And should not eyes be on the human? But we will
come to this only in the future.
At any rate, seeing with our eyes can not prevent the earth from seeing us. Otherwise one likes
to draw with small cups, pouring from there into larger buckets, and out of the buckets into a
barrel; but every bucket can only know what's in it, not what's in the barrel. Our eyes are the cups,
we the buckets, the earth the barrel. Do not thousands and thousands of different special pictures
fall into just as many individual nerve endings in each of our eyes, and yet they all merge into a
single image which falls into one soul, notwithstanding that the fibers to which those ends belong
nowhere converge into one point ? With a discretionary disposition over other major resources, a
similar purpose might have been achieved in a greater and higher sense. But that is already part of
the soul question.
10) Green always remains the main color; in fact, one can say the color of the
earth. It is only with the main color as with the main figure. As the main figure
flattens at the poles, swells at the equator, and otherwise diversifies into small and
beautiful, so does the main color of the earth at the poles flatten to white, and swells
under the tropics by virtue of the lush vegetation stronger and changes often in the
individual by other colors. The blue atmosphere with the cloud veils envelops the
earth as in a transparent, light and easily foldable garb; and the earth does not tire of
constantly restoring and folding the cloudy veils. Serve her with the winds. No Greek
garment lets such a figure look so beautifully, and yet it is able to disguise it so well
and to change the drapery so freely. Wherever it serves, it soon reweaves the veils
and lets them break again. She gives the material to the dress and the veils herself, the
blue color and the golden hems give the sky; At least he gives the light to prepare the
color and the gold out of it.
If the atmosphere is taken here as a dress, but elsewhere as part of the earth, this does not
contradict itself; even in animals the dress belongs to the body; but in general the atmosphere
represents for the earth all sorts of functions at the same time, which partly combine differently with
the creatures of the earth, and sometimes divide how much more definite will illuminate in the
future. Last comparisons always comparisons.
It is not disputed that every cosmic body will have an equally green main color, an
equally blue shell, an equal play of white clouds and red morning and evening gold,
the same distribution of reflecting sea and multicolored land, the same change of
meadows, forest and field and sand will have the same Earth. Everyone will have
something different and in a different way; perhaps even in the eyes of the creatures
have different color sensations; who can know it. As the creatures of the earth
distinguish themselves characteristically by a main color and special markings and
modifications of it, so also those of the sky. The creatures of the earth, especially the
plants, themselves contribute most to the characteristic color of the earth. A bird
colors and is characterized by dry feathers; the earth through green and flowering
herbs and trees.
It can be observed that Mars, the Earth's neighbor, appears reddish while
green. Green and red complement each other optically to white. Perhaps the main
colors of the different planets complement each other in different ways to the white of
the sunlight 4) , from which all originally come, as the planets themselves originally
all come from the sun; so that the planets in their orbits, as it were, draw the elements
of a great rainbow through the sky, just as our terrestrial rainbow is produced by
spheres (drops), albeit much smaller ones. But these are fantasies.
 4) As green and red complement each other visually to white, so too violet and yellow orange and blue.

The probability of a peculiar coloring of the planets seems to be opposed by the fact that, apart
from the faint reddish coloration of Mars, we do not see their disks as colored. But also the earth
would hardly want to appear from other planets with our eyes in the peculiar green color, which
surely belongs to land and sea. The ice masses of the poles, the winter and desert areas of the
country, the wave levels of the seas 5)The clouds and nebulae of the atmosphere and the air mass of
the atmosphere itself (by virtue of its light-reflecting power) give too much white or externally
colored light, which blends the outward observer with the green, and weakens it slightly for him to
the imperceptible. Some planets, like Venus, Jupiter really have a very thick, cloudy or foggy
atmosphere. In addition, we see the sun, moon, and stars as yellowish or reddish yellow, as colored
white or otherwise, because our atmosphere is preferably inclined to let red-yellowish light pass and
blue back. The celestial bodies, on the contrary, appear to us in accordance with this peculiarity of
our atmosphere, and consequently all colored in the same way, as in their own way; and only where,
like Mars, the peculiar coloring is very intense, it weighs something out. The earth has, so to speak,
the eye of a jaundiced, she sees everything outside yellow, or is like a glass house with yellow glass
walls. Everything that does not have a decided color outside will now appear yellow.6)
5)Notwithstanding the fact that the sea in itself is green, every ray of sunshine of it appears white, and these
reflections, as shown by each wave, are much more intense than the green light.
6)
There are many glasses which appear blue when seen, by the light which they throw back in the eye, but
make everything lying behind appear yellow or reddish-yellow, by passing preferably only colored rays; Such a
glass is our atmosphere, which appears blue when looking at it, but preferably passes only red-yellow light.

12) Our whole body and every organic creature body is built of cells, each cell a
wall filled with fluid, and the wall gradually thickening from outside to inside. The
earth, with its relatively thin, but also gradually thickening from outside to inside,
solid shell and its liquid content, is only the greatest model and at the same time the
mother cell of all these cells; For all organic cell buildings are after all products of the
great earth cell, though unknown, by what process. It presents, in the greatest
simplicity and simplest grandeur, the pattern upon which the elements of organic
beings are formed; but it is not itself an element equivalent to them, but the higher
whole, which is reflected in the construction of these small elements. The biggest
touches again with the smallest. The plant cell has already been called a small
autonomous organism, and has wanted to subordinate the whole individuality of the
plant to the individuality of the cell.7) One has only provided. All plants, of all
animals individuality to it, is really subordinated to the individuality of the cell, not
only the cell that they have in them, but the one that has them in them. In the building
of the world, of course, the earth and every star appear as well again as a subordinate
cell, like a cell in our body.
7) Comp. Nanna p. 282.

13) The earth contains all the constituents contained in the human body, but not the
other way round, the human body contains all the constituents of the earth, not gold,
not silver, not zinc, not lead, not iodine, not bromine, etc. The earth must contain all
the substances contained in the human body, since all substances of the human body
itself originate only from the earth-disk and pass back into it. Insofar, what the Bible
says is strictly valid: Man is made of one piece of earth and will become earth
again. One only has to take earth in the wider sense, as we always do; otherwise the
Bible would be wrong. Humans and animals are even made of the most impure
material on earth, and that's good, otherwise humans and animals would have to be
rare. But there are many compound substances in the human and animal body, which
do not occur outside, fat, protein, milk, blood. Based on this, it is often said that there
is a justification for the divorce between the organic and the inorganic: therefore
humans and animals still have quite different powers than the earth; for they are able
to force, bind, and transform the materials in a way that they can not. But she can do
it; she can do so by means of organic creatures, only her limbs. Only by her, of
course. In order to produce sulfuric acid, gunpowder, factories specially equipped for
this purpose are required, and besides this nothing can and does not arise; so, of
course, milk and blood are not outside and beside the organic creatures, because they
alone are the suitable factories for their production. But the earth not only produces
such things by means of these factories; it has also been able to produce these
factories themselves. One asks, but why did she do it only earlier, not now? Even
now, only in a more effortless way than at first. Making the first blacksmith could be
hard, but old blacksmiths are always making new ones by forging old tools into new
ones, and no blacksmith is growing out of the earth. Thus, once organic creatures
have emerged, the new effortless ones emerge from them, as they may have
originated in the beginning. but why did she produce such only earlier, not now. Even
now, only in a more effortless way than at first. Making the first blacksmith could be
hard, but old blacksmiths are always making new ones by forging old tools into new
ones, and no blacksmith is growing out of the earth. Thus, once organic creatures
have emerged, the new effortless ones emerge from them, as they may have
originated in the beginning. but why did she produce such only earlier, not now. Even
now, only in a more effortless way than at first. Making the first blacksmith could be
hard, but old blacksmiths are always making new ones by forging old tools into new
ones, and no blacksmith is growing out of the earth. Thus, once organic creatures
have emerged, the new effortless ones emerge from them, as they may have
originated in the beginning.
Do not we also find in ourselves that bile can not be produced without liver, saliva
not without salivary glands, tears without tear glands? Now it is natural that even the
earth can not produce the substances which are found in organic creatures without
these organic creatures. But therefore do the organic creatures belong to it less than
the liver to the rest of the body, which also can not do that with and without the liver,
what he can do with and through them? The organic creatures could produce these
substances just as little without the rest of the earth as our liver and salivary gland,
bile and saliva without the rest of the organism. The organic body can only produce
its products, such as the liver and salivary glands, if the substance is absorbed by the
environment and the substance is delivered to the environment.
 14) Depending on the mode of aggregation of the substances, we can distinguish in
the earth as in our bodies solid, liquid, airy, hazy and unpredictable. We have rocks in
our bones, streams running through our veins, fumes and air blowing through our
breathing tools, light penetrating our eyes, heat permeating our bodies, a fine agent
may orbit our nerves. Macrocosm, microcosm. But, in a closer look, our bones are
not pure stone, our blood is not pure water, our breath is not pure ordinary air and
pure water vapor, and what is circulating in our nerves we see nowhere circling
outside, but that can not be otherwise when our body is really the most complicated
organ of the earth; the simplest things in our bodies will have to be more involved
than what we see outside; Therefore, more of the damp enters into the bones than into
the rocks, and into the blood more of solid matter and air, than into the water, and the
breath is more misty than the air, and is the unpredictable in We were so caught up in
such an entanglement with the weighable that a pure separation of its laws and its
course was not possible.
The special relationships of the solid, the fluid, the airy and the unpredictable are discussed
further in the annex to this section.
15) The earth, like our body, shows movements that are partly external, partly
internal, when we understand by external movements those in which they move on
the whole through the external world, or (by turning) change their position against the
outside world as a whole. among inner ones, where their own parts change their
position. On the whole it moves around the sun, revolving around its axis as a whole,
and movements of the most varied kind take place between its parts, especially on its
surface. The first movements are much more monotonous than the ones we can
do; the latter much more manifold, indefinable, changing.
This difference can be interpreted as follows:
A large perfect machine with many wheels and levers, and in it an organism of the
machine is analogous, can be obtained by the train of a simple weight in the course of
the most varied activities and performances; the simple wheel, the simple lever itself
requires the most diverse attachment and external handling to do many things. So it is
with our earth against us. The earth has so much more means of movement in it than
we can, that the simple walk around the sun, the simple turn around itself, suffices to
entertain in it the most vivid, varied game. Our coercion to move back and forth
irregularly, to stretch and stretch our limbs in all directions, is not a proof of our
excellence, but of our half-heartedness, of our deficiency; because instead of what we
need in order to get our inner transmission going and to train in finding ourselves, we
have most of the resources to do so besides ourselves; that is the purpose of our
troubled rambling, getting around. Why do the same to the earth, because it has
everything inwardly, what we are looking for externally, and even for ourselves the
seekers and our search? If the earth were to make similar external movements as we
did, it would only be a monkey of itself, indeed the smallest particles of itself. yes,
the searchers and our search? If the earth were to make similar external movements
as we did, it would only be a monkey of itself, indeed the smallest particles of
itself. yes, the searchers and our search? If the earth were to make similar external
movements as we did, it would only be a monkey of itself, indeed the smallest
particles of itself.
Borne once said (Ges., W. II, p. 51): "The wrath of the powerful is externally very
different from that of the weak, the latter is wriggling, because he seeks to vent by
words and signs Great is more inward-why should a queen herself clench her fist,
since a thousand strange fists are ready to serve her revenge? " -
One can easily transfer this to our queen, the earth. Her soul movement is also
directed more inward. It does not need to clench Faus outward, since all our fists are
already clenching for them, except that they are not strangers, but the ones that are
internally concentrated.
Is not the whole human being a calmer creature than the never-resting, ever-
circulating streams and blood-licks in his nerves and veins? He does not do externally
what they do within him, on which his thoughts and feelings are attached, but he does
so much externally on a larger scale that this inner play always remains in prosperous
course. So it is with the earth and the restless games in it. But because it is an even
higher, more self-contained being than we are, it is even less outward than we are,
and more in itself than we are. The world that is inherent in God does nothing
outwardly, all in itself.
As everywhere, there is also a touch of extremes here. Outwardly, the dead stone
moves as little as the world full of the living God. But the difference is that the dead
stone does not move inwardly, whereas the world full of the living God has
everything moving inwardly. The earth is approaching the higher extreme more than
we are. But because the world is above the earth and the stars at all, they can not
completely disregard the external movement, since their external movement has the
greatest internal movements of the world.
Now, too, the purposive considerations as to why the earth was able to assert such a
simple principal feature of its form will be more completely overlooked than
before. The shape of the broom is everywhere directly related to the nature of their
movement. How different would we look if we did not need legs to walk, arms to
length, a neck to turn the head, and sensory organs to find the way. The earth,
however, for which she needed the legs, she has nothing but to run on solid ground,
the firm ground and the running legs are in her; Why did she need the poor, she has
nothing but long for her, a thousand arms long for a thousand things already in
her; why did she need a neck, she has no special head to turn, she turns herself all
around, and the people in her, and the heads on the man and the eyes in the heads turn
especially to supplement in detail what makes the movement as a whole still to be
desired; Why did she need special eyes and a particularly prominent nose, she finds
her way without eyes and nose and has a thousand eyes and noses in her, to search the
ways in her and to smell the flowers in her. But because she has everything in her that
we first have to seek out, she does not need our external means of seeking, and this
gives her the completely self-contained form. she finds her way without eyes and
nose and has a thousand eyes and noses in her, to search the ways in her and to smell
the flowers in her. But because she has everything in her that we first have to seek
out, she does not need our external means of seeking, and this gives her the
completely self-contained form. she finds her way without eyes and nose and has a
thousand eyes and noses in her, to search the ways in her and to smell the flowers in
her. But because she has everything in her that we first have to seek out, she does not
need our external means of seeking, and this gives her the completely self-contained
form.
Through similar considerations, Cotta proves in Cic. de natura deorum (I. c., 33) against Belleius,
that the figure of the gods does not necessarily have to be human.
"Ne hoc quidem vos movet, considerantes, quae sit utilitas, quaeque opportunitas in homine
membrorum, ut judicetis, membris humanis Deos non egere? quid enim pedibus opus est sine
ingressu? quid manibus, si nihil comprehendendum? quid reliqua descriptione omnium corporis
partium, in qua nihil inane, nihil sine causa, nihil supervacaneum est? Itaque nulla ars imitari
sollertiam naturae potest. Habebit igitur linguam Deus, et non loquetur: dentes, palatum, fauces
nullum ad usum: quaeque procreationis causa natura corpori affinxit ', ea frustra habebit Deus: nec
externa magis, quam interiora, cor, pulmones, jecur, cetera, quae, detracta utilitate , quid habent
venustatis? "
17) To be sure, the earth is not entirely without external need; she feels the need to
draw from a higher heavenly source of light and heat. Now, however, her simple main
form, with its equally simple movement and position, is combined with the most
advantageous, and with the finer elaboration and organization of form and movement,
and, as we saw earlier, even related to size, to this need in the most perfect way, so
that, although it always faces only one and the same main source of light and heat,
and this always only from one side and at a nearly constant distance, it nevertheless
draws from all sides and the gift, which in the whole is always the same It is possible
to divide one's own things and to be able to switch them at different times.
If the earth were a flat disk, the sun would always express one and the same effect
over its entire surface; but the spherical shape of the earth implies that the sunbeams
strike it under all obliquities; now they express the full effect on the places they meet
perpendicularly, and on weaker ones, as they slate on them. This is how the diversity
of climates from the equator to the poles arises. If the earth were a flat disk, so would
the sky all over the earth look the same; now every part of the earth has a different
sky above it; the difference between the straight, parallel, and oblique spheres
arises. Just the simplest, Earth's all-symmetrical main shape, however, made the
exhaustion of all possible differences in the climates and modes of vision of the sky
possible according to a coherent basic plan, without somehow resisting local
modifications. If the earth were sweeping straight through the sky, like an arrow, it
would move more and more away from its source of light and heat; but if it remained
motionless, it would only ever be enlightened and warmed on one side and always in
the same way. But so she circles around her fountain of light, the sun, so that she
constantly stays with him, and turns around herself so that she gradually receives the
light and the heat that she needs from all sides; but what does not enjoy its
temporarily, now falls into slumber, in that the periodicity of the organisms is so
arranged that the need of this slumber comes just as often as the sun goes. If the axis
of the earth were perpendicular to its orbit, the change from day to night would be the
same throughout the earth and throughout the year, and there would be no
seasons; but so the earth inclines its axis so that days and nights above the earth at the
same time take on the most varied length and change at each place through the year,
and that all seasons occur at the same time in the different places of the earth, and
every place during one year goes through all seasons as the winter alternates between
the southern and northern halves. Was the earth's axis always aligned with the same
star, so every place on earth would always have the same sky over itself, but so does
the gradual change in the direction of the axis of the earth that every place gradually
changes sky. It is wonderful how with such simple means the plan of the most varied
modifications could be realized. In the meantime, this basic plan is only the basis of
further freer amendments of a higher order. If the earth were a perfectly smooth
sphere of uniform surface, the relations of light and temperature, and everything
connected with it, would remain the same in every belt parallel to the equator; Every
year the same phenomena would be carried on every day on every day. Thus, in spite
of those great plants which seemed to be calculated, a monotony of conditions should
be broken, the same within the achieved change of the new in the fixed rule of the
same. But first of all the same temperature change, which shows itself from the
equator to the poles in the big one, is repeated on every higher mountain in the small
one, and the position of the mountains and waters follows such incommensurable
conditions that by their influence on the climatic and annual conditions alone
Possibility of local or temporal recurrence of the same is canceled. The centenary
calendar is an absurdity. But since the climatic and yearly relations are only changed,
not abolished by these local influences, they always retain a common basis and a
common bond for all modifications which depend on the local influences.8) Air
pressure and wind add to the fixed band, which lies in the principle of the climates
and seasons, still a mobile, which puts all local changes, which are produced by any
influences in the air circles of the earth, into living relation, so that each Change that
takes place somewhere, as it continues through a strained rope or a stretched string.
8) Thus, the snow limit (on the Norwegian coast 710 1/ 4 NB) in 720 meters in height, in the Alps (45 # 3/ 4 ° to
46 ° NB) in 2708 meters; in Quito, just below the equator, at 4824 meters altitude. In summer you need to
climb much higher on a mountain to see the temperature drop by a given amount than in winter etc.

After an interesting idea (if I am not mistaken by Humboldt), the whole earth itself
can be thought of as being composed of two high mountains, which are joined to the
base in the equator and in the poles have their icy peaks. Their little boys, the small
mountains, then try to imitate them in small ways. But according to another
principle; for while the cooling of the poles depends on the greater obliquity of the
sun's rays, so does the mountain peaks from the greater elevation over the heated
ground. This is a circumstance not without interest, when we see that the Earth
produces analogous phenomena on a large and small scale already outside us
according to very different principles, we can not be surprised if it applies new
principles in us, in the smallest , and so on. B.
While the mountains in the summit of the height have at the same time a fixed
summit of cooling, they wave at the same time with their shadows cooling over the
surrounding surface, and indeed the movement of these subjects is very different
according to the position of the mountains and the season; At the same time they
blow cooling from the summit into the distance, as does the icy Polgipfel in the big
one, and thus not only contribute to the refreshment of the hot areas, but also beat
down the rain. Aside from the mountain heights and waters, the green land, the
yellow desert sand, the black farmland, each one different with the striking sunbeams,
and the irregular distribution of all these contribute to making the change of
appearance on earth unpredictable.
The regularity and symmetry, which seemed to be completely abandoned and lost
in the finer working out of the earth's surface and its processes, however, returns to
the summits of this elaboration, in the form and periodicity of the organic creatures,
though not as complete as in the main conditions of the earth but soon approached
from this side, now from that side; without a monotony of conditions for these
organic creatures themselves, because they are immersed in an earthly kingdom of
such incommensurable proportions. Nature in them, as it were, reflects on the rule,
but shows even the greatest freedom in a modification of this rule, and indeed these
modifications of the rule-rights in the organic creatures themselves are teleologically
connected with the freedoms. which nature took in a modification of the main
conditions of the earth; the form and internal organization of every being depends on
the particular external circumstances with which it is to behave; while, on the other
hand, the rule-rights in the organic creatures show their clear relation to the rule-
rights of the earthly main relations. Because the principal conditions of the earth in
the horizontal direction are, after all change, more uniform than in the vertical, where
light and heat from above, heaviness from below, act; we see the symmetry of the
form unfolding more in a horizontal rather than a vertical direction, and the periodic
return of the need for sleep and waking, the rupture, the urge to move, the
menstruation, the flowering, depends partly on the size of the period,
18) A distinction of the earth from man can seem to lie in the fact that humans and
animals for their external movements by themselves determine themselves from the
inside, while the earth follows thereby merely foreign external course. But it does not
behave quite as it usually imagines. A person can not move through space as much as
the earth in the sky by itself; this one needs the external resistance of the earth to it,
this the outer pull of the sun; set in the void, the person wants to fidget as he wanted,
he could not move his focus by a hair. Only the connection with the rest of the earth
gives him the fortune to do so. In fact, he can only move about the earth just as a limb
can move, whereas two world bodies move against each other like two bodies. Now it
is true that man's movements on earth are much more complicated, indeterminable,
and, if one concludes from this freedom, freer than those of the world-body against
the cosmic body; only that this is not a defect of the earth, since the free movements
of its creatures fall within itself.
19) It may be conspicuous at first glance that, while otherwise the tools we make
are so similar to the tools of our own body, the camera obscurathe eye, the bladder of
the lungs, the pump of the heart, the filtrum of the kidney, the chisel of the teeth, the
lever of the arm, the hammer of the fist, nature just as steadfastly resisted to apply the
principle of the wheels to the movement of the organisms when we refuse to apply
the principle of legs or stilts to move our carriages. And yet there seems to be great
advantage in wheels, and an approximate striving to achieve this advantage is
actually visible in the body of our body, because our legs are not a whole wheel, but a
wheel spoke with a piece of rim (foot) comparable, as they unwind while walking just
as off the ground as it does the rim of a wheel 9); if our feet were ground or stilts on
the ground, it would be bad. But much is missing to the actual Rade. However, one
can easily see that a real wheel can only serve well on a level ground; on the other
hand, when it comes to climbing over sticks and stones, climbing mountains,
climbing stairs, our legs are doing us much better, and wheels would have been quite
inappropriate. Sure, if we were given a smooth floor, we would have got wheels
instead of legs. But the earth is really given the smoothest soil, which makes one
think, as smooth as the ether is nothing; and so her organ of movement is entirely
designed as a wheel; indeed, as it is not only piecemeal as it is, as it is, but as it is, it
is also entirely an organ of movement, and as such entirely shaped as a wheel; She
does not have a special box on her wheels, as she does with our carriages. but the
wheel represents at the same time the whole carriage; she wears what she wears just
around the circumference of her bike, because what she wears does not suffer in
rolling. Now the travelers are not finished with the view of the sky through which
they drive, as the box of our cars closes us; but the view is free. So, after all, nature
has also applied the principle of the rolling wheel to the progressive movement, and
applied on a much larger scale and with much more accomplished, more versatile
performance than we; but it could or only liked it in the heavenly realm, where the
simple great conditions permitted the full development of the principle and its
advantages. In earthly bumpiness, Then she had to resort to other equally stumbling
and petty means of restlessness and pettiness in order to get over the obstacles; these
are our legs; yet it leaves us to come back to the heavenly principle as we pave
ourselves the way.
9) Comp. Weber's mechanics of walking tools.

One might ask, why are not the fish and the birds moving so well in a translucent,
smooth medium as the bodies of the universe, like bullets, and set for rolling
motion? It would be desirable if they were able to keep themselves floating in this
medium without moving their wings and flippers, and to get away with it, and that the
food which they must first look for with their beak and muzzle stretched out, would
have just as much as the earth. This brings us to earlier considerations. Only a world
body just could be completely wheel, because he is all that he is. The creatures on the
bodies of the world must have a lot of other things in addition, because they
themselves are a byproduct and have to stand against other byproducts in side-
relationships of many kinds. But with that, the advantages of design as a wheel were
lost so far that nature preferred to resort to another principle. However, in some
infusoria we see the rolling motion, which in the chapter belongs to the touch of
extremes.
The earth is wheel and wagon in one, but one can also consider the earth together
with the other planets as wheels on a big wagon, namely the sun-wagon, since one
knows that it is actually elongated by the rolling planets in the circle around the
center column round course, ie the center of gravity of the whole system, is guided
around on a fixed plane (plan invariable). 10) But just as here again one thing falls
into the other, so there is no need for special horses to pull the wagon, because the
wheels represent the living horses at the same time; it does not require a special
handlebar on the wagon because the wagon itself is its own handlebar is; the light-
white handlebar drives his colorful horses; the ancients presented it in the image of
Phobos Apollo on the sun-chariot. There was more truth in it than we thought. They
gladly left the reins in the picture; one should only think the reins; they have also
been left out in the sky, really omitted; the wheels turn, the horses go after the mere
brilliant glimpses of God; or does his gaze follow the wheels, horses? No one follows
the other; Of course they go with each other.
10)The sun is indeed not really still, but moves by the orbit of the planets around the center of gravity of the
planetary system, only in a smaller circle than they. The plan invariable has an astronomical significance.

20) For the first sight, it would seem that movements take place only on the surface
of the earth. The interior seems an idle mass. But it is here as usual. What you do not
see, you do not think about it. There are movements in the interior of the earth, as
good as outside, if not so diverse. A simple look will suffice to show it.
Let us suppose we have a balloon full of liquid in which there is a lead ball, and a
strong mass attracting body approaches the balloon by heart. 11)Both the mass of the
water and the lead are both attracted to it, but the denser lead pushes the thinner water
out of the way with its greater force (because of greater attraction) in order to attach
itself to the place of the wall opposite the attracting body, and so close to it to stay as
possible as long as he retains his position. But if the attracting body goes around the
balloon, it necessarily follows the lead ball in order to always stay as close as
possible to it, so it goes around inside the wall. Let's assume the contents of the
balloon are made of a denser and thinner (specifically heavier and lighter) liquid,
such as water and oil, or mercury and water, instead of lead and water. Thus, instead
of the ball of lead, the denser fluid would, on the same principle, preferentially push
itself before the thinner one for the attracting mass, and, if it were to pass around the
balloon by heart, then move inwardly along the wall. But we have a case attributable
to this with the earth. The fluid inside is the molten content of the earth, of which we
know that it has (without regard to externally disturbing forces) a density that
increases considerably from the outside to the inside, and thus can be thought of as
being a thinner and internally denser fluid; but in such a way that nothing hinders
thinking of this relation by externally disturbing forces. The attractive body is
memorized by sun or moon, which, by their attraction, also cause the flooding of the
sea on the outside of the solid earthen shell. However, according to the former
principle, by virtue of its action inside, a flood motion must take place as well as by
heart, except that it can not express itself in a progressive wave because of the
surrounding shell, but in a progressive leaktightness, which, however, can not
proceed without a whorl to set the whole inner mass in motion. The connoisseur also
easily overlooks the fact that while the external flow of the sea depends more on the
moon than on the sun, the internal flow of the flood depends more on the sun than on
the moon. However, according to the former principle, by virtue of its action inside, a
flood motion must take place as well as by heart, except that it can not express itself
in a progressive wave because of the surrounding shell, but in a progressive
leaktightness, which, however, can not proceed without a whorl to set the whole inner
mass in motion. The connoisseur also easily overlooks the fact that while the external
flow of the sea depends more on the moon than on the sun, the internal flow of the
flood depends more on the sun than on the moon. However, according to the former
principle, by virtue of its action inside, a flood motion must take place as well as by
heart, except that it can not express itself in a progressive wave because of the
surrounding shell, but in a progressive leaktightness, which, however, can not
proceed without a whorl to set the whole inner mass in motion. The connoisseur also
easily overlooks the fact that while the external flow of the sea depends more on the
moon than on the sun, the internal flow of the flood depends more on the sun than on
the moon. without moving the whole inner mass like a whorl. The connoisseur also
easily overlooks the fact that while the external flow of the sea depends more on the
moon than on the sun, the internal flow of the flood depends more on the sun than on
the moon. without moving the whole inner mass like a whorl. The connoisseur also
easily overlooks the fact that while the external flow of the sea depends more on the
moon than on the sun, the internal flow of the flood depends more on the sun than on
the moon.
11) This mass attracting body could be a second lead ball, because by virtue of general gravitation
or gravity, all bodies actually attract each other. Meanwhile, the attraction between small bodies on
our earth is not noticeable, because it disappears against the stronger attraction by the earth
itself. In the above example this would be true of the experiment with the balloon and the balls on
the earth, but no longer of an experiment with the earth, namely, when the shell of the earth itself
presented the balloon, and a large sphere appeared externally, another in the liquid content of the
earth would be attached.

The flow of the sea depends on the difference between the attractions which the
world's bodies express at the center of the earth and the opposite ends of the
earth. Although the sun's attracting power to the earth, on the whole, is much larger
than that of the moon, this difference of attraction on the side of the nearer moon is
greater than that of the sun. 12) In contrast, the flood motion of the inner fluid does not
depend on the difference in the distance of an outer world body from the earth, but on
its own differences in inner density and the absolute magnitude of the external force,
and must therefore be 160 times greater on the part of the Sun than on the side of the
Moon.
12) "If one compares the forces with which the sun and the moon attract the earth (on the whole), one finds that
it is about 160 times larger than the latter, but of which only about 12,000 is the part is related to the production
of the tide and high tide, of which the 30 ste (because the distance of the sun from the earth is about 12000, that
of the moon from the earth 30 earth diameter), it follows that the tide produced by the sun only 2 / 5 may be the
flood, which must generate the moon. " (Bessel).

I am not aware that anyone has already pointed to this inner flood motion; but their
assumption seems necessary to me, as long as the interior of the earth is thought to be
fluid and of unequal density.
 I have thought of whether the friction of the moving liquid against the solid crust and the
electricity that was awakened by it could make earth magnetism dependent. But such an assumption
is subject to great difficulties.
Most likely, local ones may still come to these general causes of internal
movement. It is undisputed that the earth was not uniformly mixed from the very
beginning, and in its immense mass, these irregularities may not have been fully
compensated even after a long time, thus helping to sustain internal movements. Even
the volcanic phenomena seem to speak for internal movements, but at least in part
they depend on water vapors, the formation of which is caused externally by water.
21) In our body circulatory phenomena take place of many kinds; and also in the
larger body of the earth. The blood circulates in the veins, then the substances
circulate between the veins and the rest of our body, provided that substances from
the blood are excreted into the body for its nutrition and are withdrawn again and
again by absorption; then the materials circle in even greater circles between our
bodies and the larger earthly outer body, as far as substances from the terrestrial outer
world progressively pass over into our bodies and from there return to the outer
world; and if we take a closer look, the narrower circulatory phenomena in our bodies
are only branched-off loops of this wider cycle, to which the world of the organic and
the inorganic converges in mutual complementation. Beyond this wider cycle,
however, we see even larger cycles through the whole terrestrial area, of which
everything above seems to be diverted. The rivers go into the sea, the sea into the
clouds, the clouds into the rivers, the rivers back into the sea; To this cycle, the trees
also give their juice out of steam, and therefore they also get their juice, there goes
the sweat of our work, and therefore we get the potion that refreshes us. The whole
sea sends a circling tidal wave around the earth, bringing with it fish, crabs and
worms; Accordingly, under the earth's crust, as we have seen, a flood of embers may
revolve. The winds circulate through all irregular changes, but on the whole regularly
around the earth, and the upper ones complement each other with the lower ones; the
breath of all living beings revolves with it; and the ships set their sails afterwards; the
solid, indeed the whole matter of the earth revolves around its axis, and, as it does so,
the brightness and warmth circle with it; Finally, the earth enters into the larger
heavenly cycle around the sun and the still larger circle of the sun around a higher
center.
However, as the limit of the actual earthly cycles, that is to say, that conclude in the
earth itself, the rotation about its own axis must be valid, the other higher cycles have
reference to a center other than their own. This cycle of the earth around itself is at
the same time the most independent, original, simple, veritable, most general, most
enduring, unchangeable of all earthly, grounded entirely in the individuality of the
earth, and understanding the whole matter of the earth in one; on the other hand, the
other terrestrial cycles largely depend on him and only seize special parts of the
earth. It can be said that the movement of the earth around its axis is the main
quantity, to which all other movements on earth only behave like changes of higher
order.
 All cycles of matter in the earth, if not pure in themselves, are all completed in the
earth, nothing goes beyond them; on the other hand, only one part of the material in
our body is ever guided inwardly, the other always goes beyond us to enter into the
other cycles of the earth.
The direction of rotation of the earth around itself is invariable only in relation to the earth
itself, ie the axis of rotation of the earth always passes through the same points of the
earth; although their direction is changeable to the sky, as is still to be considered.
In the atmosphere, circulatory phenomena of many kinds can be distinguished. If we take the
relations from the most general and clearest points of view in the whole and in the great, we can
distinguish two mutually perpendicular circulatory movements, each of which is subdivided into
two cycles of opposite direction. For once, the air at the surface of the earth flows from the colder
zones to the equator, thus north from the north, south from the south, rises between the tropics, and
returns in the higher regions in the opposite direction, that is, on the one hand to the north. on the
other hand, back to the south, and come down again in the cooler zones beyond the tropics. This
double cycle is caused on the one hand only by the temperature difference between polar and
Equatorialgegenden. Secondly, the air on the Erboberfläche circles in the direction from east to
west, in higher regions but in the opposite direction from west to east. This cycle depends on the
influence of the rotation of the earth on the air flowing back and forth between Poland and the
equator. The movements that the air takes in the direction of both double cycles, however, gather, so
that one can not observe the phenomena of one independently of the other. The phenomena of the
Passats between the tropics and the peculiar circumstance that beyond this on the north side of the
earth the winds turn as a rule in the sequence NOSW, on the south side in the opposite direction
SONW, rest on this composition. Dove has done all this very well in his meteorological
investigations. To these general circuits of the air are still the local, which produces the temperature
difference of land and sea. "If by day the land warms more than the sea, the air will rise above the
land, and the colder air will flow in. Above the sea the air falls, as in the shadow of a passing cloud
on a hot summer's day, At night, the land cools down more than the surface of the water, it finally
gets warmer, the air flows from the land to the sea, so the vertical circuit is like a twisted wheel , it
stands, it becomes uneven, it turns, first to one side, then to the opposite. It stands still twice a day
as one turn passes into the other. If the land is half a year warmer than the sea, and vice versa, the
wheel will rest twice a year, and turn twice. We shall thus obtain: Two streams of air in opposite
directions, separated by periods of no prevailing direction. This is the appearance of the Mousson.
"(Dove, Meteorol. Unt., P. 250.)
The question of where the rotation of a celestial body, such as the earth, comes from, is not
yet sufficiently solved. If one could accept an eccentric thrust, there would be no difficulty. But
where did he come from? In the meantime, one can grasp a well-tolerated conception of ordinary
cosmogonic views, which dispenses with this shock by giving it an equivalent. One has only to
suppose, as other reasons require, that the particles from which the earth clenched did not start from
rest, but began to follow the course of gravity against one another with initial movements of
different directions. When these particles came into such close proximity to each other that their
mutual interdependence occurred, these initial movements must have been commensurate with the
onset of dependence,
In the meantime no such continuous dependence of all parts has occurred in the earth, and
indisputably also in the other cosmic bodies, as occurs in a solid body everywhere; and undoubtedly
it was even less the case in earlier periods. If the earth had become firm, all the initial movements
would have had to be composed to effect the rotation and the progressive movement; but if this is
not the case, then in the earth, which is always uniformly rotating, individual parts can make
movements that are opposite to the general rotation.
 Since the rotations of the planets generally proceed in the same direction, the previous theory
about the origin of the rotation undoubtedly has to apply to the whole sphere of matter from which
the planets have detached themselves. But if this rotated in a certain direction, then the masses
detaching themselves peripherally from it had to assume a rotation in the same direction, since the
particles of these masses, as long as they belonged to the great sphere, had a greater velocity at the
peripheral than central side ( considered in relation to the large sphere), and retained in the (initially
indisputably in the form of a ring) detachment, which had to have the same effect,13) Insofar as the
particles of the detaching masses, apart from the general direction of rotation of the great sphere
remaining to them, also had some of their own motions, since they were in the great sphere (as even
on our earth there are movements on the periphery even today These movements, which run counter
to the general direction of rotation, were bound to influence success, so that the direction of rotation
of the displacing masses could be slightly different from the direction of rotation of the main mass
and different from each other.
13) Plateau has artificially imitated these achievements. S. Karsten, Fortsch. d. Phys. 2nd cent. 1848. p. 80.

22) The whole human being is a periodic being, ie all its processes take place in
smaller and larger epochs, partly those which almost always lead back to the old
state, partly those which, as developmental epochs, bring about ever new states. The
first kind are the periods of pulse-beat, of inhaling and exhaling, of hunger and
satiety, of waking and sleeping; of the second kind are the great stages of the
embryonic condition and of the born man; in this case again the more indistinct ones
of a transition from childhood into the capable of generation, and from this again into
the state incapable of generation.
Periodic phenomena of the first kind occur on earth in the alternation of ebb and
flow, in day and night, in summer and winter, in the orbit of the apsidal lines and in
the spring equinox period. Developmental periods of the second kind can only be
inferred, but they must have been there: the earth was once born, and on earth once
an organic kingdom was born, and in the organic kingdom man was once born, and
herewith each time the earth entered into one big new development phase.
The periodic phenomena are partly related to the circulatory phenomena, so that in general it can
be said that there is a circulatory phenomenon for the whole earth, gives for a given place of the
earth a periodic appearance, in that an object or phenomenon passes in the circle of the earth from
time to time always arrive at the same place of the circle, and again pass there, and thus appear and
disappear there periodically. How, for example For example, the flood level, the daylight, as they
revolve around the whole earth, just always appear periodically in the same place on earth. Thus the
pulse of the human being is based on a wave of blood circulating through the whole body. But a
non-uniformity belongs to the circulatory phenomenon, should really emerge from it an actually
periodic appearance. Because if z. For example, when water moves uniformly around a trough, no
part of the trough will feel a periodic appearance. It is true that the same particle of water always
passes by at the same place only periodically, but because one particle of water is like the other, this
does not appear; on the other hand, it would immediately give a periodic appearance when a color
particle or a tidal wave circled in the water. On the other hand, there may also be periodic
phenomena that are based on phenomena of oscillation rather than on circular
phenomena. Therefore, circulatory phenomena and periodic phenomena do not coincide. no part of
the gutter will feel a periodic appearance. It is true that the same particle of water always passes by
at the same place only periodically, but because one particle of water is like the other, this does not
appear; on the other hand, it would immediately give a periodic appearance when a color particle or
a tidal wave circled in the water. On the other hand, there may also be periodic phenomena that are
based on phenomena of oscillation rather than on circular phenomena. Therefore, circulatory
phenomena and periodic phenomena do not coincide. no part of the gutter will feel a periodic
appearance. It is true that the same particle of water always passes by at the same place only
periodically, but because one particle of water is like the other, this does not appear; on the other
hand, it would immediately give a periodic appearance when a color particle or a tidal wave circled
in the water. On the other hand, there may also be periodic phenomena that are based on phenomena
of oscillation rather than on circular phenomena. Therefore, circulatory phenomena and periodic
phenomena do not coincide. on the other hand, it would immediately give a periodic appearance
when a color particle or a tidal wave circled in the water. On the other hand, there may also be
periodic phenomena that are based on phenomena of oscillation rather than on circular
phenomena. Therefore, circulatory phenomena and periodic phenomena do not coincide. on the
other hand, it would immediately give a periodic appearance when a color particle or a tidal wave
circled in the water. On the other hand, there may also be periodic phenomena that are based on
phenomena of oscillation rather than on circular phenomena. Therefore, circulatory phenomena and
periodic phenomena do not coincide.
23) The same fundamental meaning, which belongs to the circulation of the earth
about its axis in spatial relation, comes to the day-period dependent on this
circulation in temporal relation. Both can not be separated at all. The annual period
depends on the relationship of the earth to other world bodies; The day period is
founded in the earth itself and the fixed unit of measure for all earthly time
determination. For even if the sun and moon fell away, the earth would continue to
revolve around itself in the same time; the day would still invariably persist as a star-
day, if it no longer existed as sun-day, and even if all the stars fell away, the earth
would still blindly continue to turn around like now, only that she could no longer
know of any signs, though one turn finished. It is this turn something that she has
completely and only from herself. All time measured on earth can only be measured
with the cubit of the day and its departments; there is no other solid and secure unit of
time that is equally valid everywhere on earth as the step that the earth itself makes
through time. As the step of the uniformly trotting camel serves as the wayfarer
through the desert of space to the traveler who carries it, so the step of the earth is the
way to the man who carries it, as the wayfarer through the desert of time.
The earth is its own clock in such a way. All our watches have to learn from
her; their wheels are basically all collectively driven, driven and regulated by the
great wheel of the earth by means of the intervening transmission of the human-
organic machine. But while our clocks are always indicative of one time at a time, the
earth clock displays all the hours of the day, minutes, seconds at the same time, being
different for every place on earth of a different geographical length. Nonetheless, the
same course of hours takes place everywhere on her as on our watches. It is the
combining watch for all our watches.
Our watches suffer from a great imperfection; that, if not very artificial, it will run
faster in the cold than in the heat. Our earth is not deprived of the danger of this. If
she became colder than she is, she would contract, as all bodies contract by catching
cold, and begin to circle faster according to mechanical laws, thus shortening the day
and hours. Now we know that the earth is very hot inside and moves through a very
cold space; Nevertheless, day and hour lengths remain the same, because the
immense size and the thick crust of the earth prevents it from cooling down. 14) The
bowl of earth thus takes on the meaning of a watch case, made so thick that it raises
the earth to the importance of a chronometer, one that surpasses all our chronometers
in accuracy.
14)The warming by the sun does not suffice for this, as long as the earth inside is even hotter than its external
space.

In addition to the common earthly era, which depends on the rotation of the earth
about its axis, the earth shows by the rotation of its axis itself, as in the case of a
circling sage, the hour in a higher heavenly time. The sky is the dial, and the circle of
polar stars, which the wise walk through, the dial. (Cf. No. 43.) It is with the earth, as
with our clocks, which are also made to show both, longer or shorter periods of time.
24) Not only the measuring of time, but also the happening in time on earth is in
the most thorough dependence on the period of the day. The alternation of day and
night, morning and evening, regulates everywhere activity and rest, business and
pleasure in a manner which is not uniform for the whole earth, but quite
coherent. The period of the day is about the same for the course of the earthly event,
which for the course of a piece of music is the invariable measure of time, to which
all the manifold variations in the sequence and speed of the notes are subordinated,
and which brings the most important hold into the whole. - No earthly business has
such a firm rhythm in itself, as the earth has it, does not need it, does not tolerate it
either, because it is to be borne even by the clock of the earth and to bring change to
the equanimity. The pulse of the human being staggers from time to time, depending
on whether it is outside, storming inside, or becoming silent, enters the change, but
does not control it. The earth's tact is not disturbed by any storm, delayed by no
silence, but storm and silence and beating hearts swaying up and down at the bottom
of their firm rhythm.
25) In our own body, any change made elsewhere, apart from the local influence,
also has an influence on the whole. The heart contracts locally, and the pulse
penetrates all the veins as a result; the hand is scratched with a needle, and a wave of
action floods from there through the blood and the nerves of the whole body. Not
different with the earth. The blacksmith says he just hits his anvil; the whole earth is
his anvil; for from the anvil the power of his arm continues on through forge and
land, and every particle of earth gains its particle from the shock. It means one, his
voice has died down when he and his neighbor no longer hear them, while the
sounding vibration of the air spreads itself more and more, communicates with solid,
liquid, is thrown back and thrown back again, passes through and thwarts the whole
earthly realm. Every stone in the sea awakens waves that run through the whole sea
and, at the shore, divide between a shock to the land and a backward
movement. Every particle of the earth and of the water again wants to be particles of
the waves.
One can not even say that the effect weakened on the whole with the spread; it only
becomes weaker for a single spot, but increases accordingly in size. That
compensates. A sound, a vibration that propagates through a tube or a taut thread
without being able to spread, remains unchecked throughout the course. That too is
like in our body. Only for this reason are so many tubes, filaments, that is, veins,
nerves, attached to our body, that substances and effects are held together as possible
and passed on unchecked according to given directions; but because the veins do
branch out and thus expand their total lumen, the pulse also weakens in the process of
progression, and the blood flows more slowly than it has been expelled from the
heart.
26) Are not there forces, or do we rather call them effective references in our
bodies, which suddenly span and permeate him, linking the farthest with the neighbor
without first gradually propagating their effect from near to far? We should believe it
when we see how the figure of man is so made up of a font and a river, and all the
actions are done through the whole body in interrelations. After all, the head does not
have the leg, the leg does not form the head, both are formed in a coherent
relationship and are still connected. There must be forces, relations that mesh in one
through the whole.
But not in humans anymore than in the earth. The shape of the earth is formed of a
river and a cast, and the form of man and beast itself has emerged only as a finer play
of this font and river. Everything from and in and on the earth still has a powerful
connection; half the atmosphere holds the other half in tension, half the ocean
balances the other half, and all disturbance of this tension, of that equilibrium,
receives a law of the kind of tension, of that equilibrium, to which each part
contributes its own. If the air was not compressed on the whole, then the sea as a
whole would not hold itself at such a level as it happens, every gust of wind, sound
and every wave would go differently. Why do ponds and lakes not have as much ebb
and flow as the sea? since the sun and moon are just as pulling over it? Because the
whole size and depth of the sea combine to the size and violence of the
phenomenon. In a water glass, there can be no ebb and flow and no storm can
arise. And though a wind only hurts over a little earth, but that it can blow it there, all
the air is to blame; not just the whole air, the whole earth.
In fact, even if the air seems to strike lightly and lightly across the floor, as if it
were none of its business, it is actually the ground that blows it. Without the
opposition of cold poles and warm tropical lands, cold mountain peaks and warmer
plains, cool lake and warmer country, there would be no wind. Even clouds and rain,
which act from top to bottom, owe their effect only from the bottom to the top. Here
is much of the gradually propagated effect; but the possibility of successive
propagation itself and the nature and magnitude of the propagated effects are due to
the whole composition of earth, water, air and heat in the earth. Each engages with its
effect in the other.
"The practiced eye of the Indian reads in the sky the course of the rivers, where where lack of
cultivation of the soil has added to the natural differences of the same no artificial, and it is clear
how a vigorous vegetation produces its rain, which reverses it again fed. " - "What condenses over
forest and meadow to the cloud, dissolves again over the warmer sand surface." - "Some estates
almost always hail, others close by remain free, so local is the formation of the hail Casalbero in the
province of Degl 'Irpini in Naples was protected against NW by a wooded ridge and free from
hailstorms it hails almost every year. " (Dove, Meteorol., Pp. 61, 60, 69.)
"One curious effect of the water-cooling shoals is that, like shallow coral or sand islands, they exert
a noticeable influence also on the higher layers of air." Far off all coasts, on the high seas, clouds
are often seen over the sea Store points where the shoals are located, and then, as with a high
mountain, with an isolated pic, you can take the direction of the compass. " (Humboldt's Cosmos, IS
329 f.)
Let's look at a river. We know he runs the faster, the more inclined his bed. Let his
bed be more inclined at one point than at the other, so he does not run faster at this
single place; he runs faster on the whole; and let an obstacle of the course enter at a
single point, it therefore does not run more slowly at this single point, it runs on the
whole slower; Thus, what he encounters in one place, works in a coherence through
the whole; we do not easily notice the influence of the smaller spot on the whole
river, because the small influence spreads over the whole. As here with the river of
the water, it is with the river of the whole earthly occurrences, in which also the life
processes of humans, animals, plants are comprehended. Whatever happens,
27) But what about the depths of the earth? We know that the solid earth shell
includes a likely metallic-liquid content, and a layer of water, air, and organic life in
which we ourselves are included. Does not this conclude from this, as well as from
both being, from both works? An attempt may teach us. We drill a hole in the earth
cup and tap off its liquid contents. It seems we are doing nothing more than tapping a
barrel with stone walls. Can what on the outside of the barrel feel an effect of this
emptying, since it has no connection whatsoever with the content? Hardly it seems
so. But see, what happens? As the interior of the earth empties, the sea suddenly
flooded all land in the flood, the rivers become sluggish and no longer find their way
down; the stones ask, where are we falling; the plant no longer knows where the
taproot is going; Man is blown as light as a feather, but also from the lightest winds
like a feather over the earth; the atmosphere continues to expand; All humans and
animals feel like under the bell of an air pump, whose piston one pulls out, and grab
for the ever thinning air. When all the contents have been emptied, they fly away with
all the stones and all the water away from the earth like sand, which is scattered on a
turned roundabout. And all this just because what used to be inside the hard shell of
the earth no longer affects what was outside. Man is blown as light as a feather, but
also from the lightest winds like a feather over the earth; the atmosphere continues to
expand; All humans and animals feel like under the bell of an air pump, whose piston
one pulls out, and grab for the ever thinning air. When all the contents have been
emptied, they fly away with all the stones and all the water away from the earth like
sand, which is scattered on a turned roundabout. And all this just because what used
to be inside the hard shell of the earth no longer affects what was outside. Man is
blown as light as a feather, but also from the lightest winds like a feather over the
earth; the atmosphere continues to expand; All humans and animals feel like under
the bell of an air pump, whose piston one pulls out, and grab for the ever thinning
air. When all the contents have been emptied, they fly away with all the stones and all
the water away from the earth like sand, which is scattered on a turned
roundabout. And all this just because what used to be inside the hard shell of the earth
no longer affects what was outside. and grab the ever-thinning air. When all the
contents have been emptied, they fly away with all the stones and all the water away
from the earth like sand, which is scattered on a turned roundabout. And all this just
because what used to be inside the hard shell of the earth no longer affects what was
outside. and grab the ever-thinning air. When all the contents have been emptied, they
fly away with all the stones and all the water away from the earth like sand, which is
scattered on a turned roundabout. And all this just because what used to be inside the
hard shell of the earth no longer affects what was outside.
Most of the time we think a lead ball just pushes through itself. But it's not like
that. With every piece of earth that you take away from the center of the earth, the
lead ball becomes a little lighter, just as if you were removing it from it. She does not
have her weight alone. Just as in my body no part has its power alone in itself and for
itself, it owes it to its connection and cooperation with the whole.
28) One can call the weight, to the diminution of which all this depends, a dead
force, and it is as good as the optical power of our eye; one like the other is estimable,
calculable, according to equally dead physical rules; yet it is the optical power of our
eye, which unites all the rays of light into the picture, of which a living soul knows
how to seize it. Yet it is the heaviness which unites all the masses of the earth,
including our own, into a body, of which a living soul may now also take
possession. All powers are dead in our separating scientific abstraction, those of the
body as well as those of the outer body. All powers are alive in their real interaction,
those of the outer body as well as those of the body.
Gravity, of course, is a universal force that goes through the whole world, and the
earth is supposed to be a special creature after us. But the powers of my body are also
something more universal than just that which has come to my body, which is itself
first begotten and born by other bodies by such forces; but my body therefore remains
something special. It is only important to an individual that he especially manages
and evaluates the general forces, and so it is with the earth of gravity.
That the earth, that the other stars of the general force of gravity, which does
nothing in the whole world as particles against particles, here and there, were able to
extract their particular form, emerged from the chaos of the now and then pulling and
pulling Even the best way to clump particles into special bodies with special centers,
with special axes of rotation, is to show that an individualizing principle is quietly
included in the universality of the law of gravity itself.
29) In addition to gravity, another still, with wonderful power from the depths,
appears silently to the surface. It is the magnetic force that guides the ship up above,
like the measuring chain, and fills all the iron on earth with a secret sympathetic
stream. What riddle is still buried here! The magnetic needle is like a dumb pointing
to a deep inner secret, we see the pointer and do not know to interpret it. From place
to place, from hour to hour, from day to day, from year to year, from century to
century, he changes his direction, witnessing a cycle, a transformation of internal
effects which we do not understand. The northern lights outside are tied to related
equally mysterious forces.
It does not stop at this dumb distant communion of the inner and the
outer. Occasionally the interior breaks through the shell, new mountain ranges are
raised, the seas are rearranged, and, unknown in some way, but certainly in some
relation to it, new organic creations arise. It still glows inside and may still be
gawking; Volcanoes and hot springs tell us; but the products of the earlier evolutions
must first work out, life evolve until the earth is ripe for a new creation. Then the old
creation is completely or largely destroyed, the earth replaces it, all the forces of the
interior at the same time, with all the forces of the external, simultaneously tightening
and mixing, through more perfect formations, at least that happened several times
earlier.
If we consider it a privilege of an organically living being to ridicule all our science
with unfathomable powers, then we do not have such powers, more puzzling than in
this magnetic force, which first produces all organic beings, as well as in the
magnetic force permeating the whole earth the most mysterious in our body?
30) The deepest view into the context of all earthly activity, the most beautiful
points of equations with what we see in our own body, the clearest insight that this
body itself is distinguishable, belongs to a larger body, and that it is a true body to
which it belongs Listen, let us pay attention to the thoroughgoing purpose that runs
through the whole earthly system, whereby all parts and sides of it are united in one,
that is, that we ourselves are included in the volume just as we form ourselves help.
It would be infinite to pursue this purpose, which goes through everything down to
the smallest detail, on all sides; Let us look here only at the obvious, so obvious, that
for that very reason everyone overlooks it.
What do the wings of the bird, the fins of the fish, the legs of the horse want? The
air, the water, the solid ground could not make these movement tools, nor did they
adjust the air, the water, the soil. Thus both the organic and the inorganic had to be
made in the same cohesive fount of creation and flow, and this must today flow
coherently into its effects. For even today the bird flies through the air, the fish swims
through the water, the horse runs over the land, as it is only a continuation of the
same creative principle, which first formed muscles and bones in purpose relation to
each other and then the muscle pull on the bone, in order to operate this purpose
also. But the bird does not fit just to a piece of air, he suits the whole vastness of
them; the whale does not fit in a pool, it fits the great ocean, the horse does not fit
only for the stain under his four feet, but for an unlimited level. Regardless of the
bird, the whale, and the horse, which could arise only in a small place, the air, the sea,
and the soil had to be accounted for by the greatest extent in the development of the
bird, the whale, the horse. Instead of wings, fins, feet you could also skin, hair, scales,
mouth, beak, teeth, tongue, lung, yes any external and internal parts set. The whole
animal, indeed all the animals and men, are worked out all around and down to the
very core, as if they belonged together with the air, the water, the earth, the same
creative fountains and rivers,
31) It has always seemed to me particularly peculiar and striking against the usual
crumbling view of the earth, that even the actual crumbling of the earth is interwoven
with the creation of organic creatures in a very organic way and is calculated into
one. The destruction of rocks by floods, weathering by attack of salt water and air has
given rise to the formation of sand and crumbly soil. This seems to be far from the
formation of organic creatures, to be the opposite; and yet both must have been one,
if not simultaneous, yet causal, because teleologically precisely linked, the
process. What we call mechanically, chemically dead, shows itself again in
connection as a factor of life. Nobody will believe,15)Again, not one thing has gotten
the other right; Thus, one formation and the other crumbling had to be the joint
success of a cause which seemed to be one-purpose. And still today it works
expediently in one, because even today the mole in the earth digs away. His graying
feet and the loose soil are, as they were only twigs of one, even now only twigs in
one. All the mammals that have their burrows in the earth, all the worms that dig in
the earth, all the caterpillars that pupate under the earth, all the plants that are rooted
in the earth, belong only in other ways to the loose soil. Even the ant-lion, who makes
the funnel in the sand, must be with this sands of a cast-iron and river, and the ants
that he catches in the funnel. Even the camel,
15)"The anterior extremities of this animal are miraculously suitable for the plodding to which it applies its life
The first circumstance we notice is the strength, breadth and solidity of the hands, the shortness of the fingers,
the size and firmness of the hands Nails, which are concave below and terminate with a sharp point, can not be
surpassed as tools for hollowing out, and it is found that the whole of the fore-limbs and the arrangement of the
whole bone-building are in perfect harmony. " (Linnaeus Martin, Natural History of Man, p.

32) Not only over the whole vastness, but also through the whole depth of the
earth, does the effective purpose reference and the purposeful working reach. If the
earth were otherwise heavy, because matter in its interior is denser or thinner, or
because the earth is larger or smaller, or hollow, then the bird, the fish, the horse, the
elephant, and man himself must be weighed differently their body load and their
muscular strength, according to all conditions of the wearer to the worn, the moving
to the moved. On the same scale on which the rough earth-body is weighed, all the
organic members of the same are weighed in proportion to it.
Let's suppose that the earth is once more as dense as it is, but nothing has changed
in the creatures, but that would naturally change with the fact that they are now
pulled downwards with twice the force and from the earth would be detained; it
would be as if they had a body of double weight, but with no double power to carry
and move it. 16)So humans and animals would only be able to walk, run, fly and
swim with great difficulty. How did a rider want to use a horse that had twice as
much horsepower to carry with his simple horsepower, how a lark and swallow
would come over the sea in the autumn train, a trout swim so swiftly in the stream, if
each still the weight of a lark or to bring along a swallow or trout 17) , indeed the
elephant's thick feet would no longer be able to sustain it for a short time without
fatigue.
16)The development of muscle power is related to chemical and nervous processes in the body, which would
not be promoted by the greater gravity of the body for nothing.
17)It would be indispensable to imagine that the bird and fish would already have to sink in their media
because of increased heaviness, since air and water would gain in severity in the same proportion. Only all
movement to be carried out by one's own power of the body would be made difficult, since it would have to
cope with the double burden.
 If, on the other hand, the earth were once again as light as it is, all the creatures'
movements would be greatly relieved, but in the same condition the ability to gain a
firm footing and hold would be diminished.
33) Not only quantitatively, but also qualitatively, the effect of gravity on the whole
organization of our body is expediently and in the most particular way calculated, and
we feel the effects of gravity only as annoying, because it is them. That the head rests
on the hull, the spine so bent back and forth, strengthened downwards, a pelvis as a
bowl receives the downwardly groping bowels, the thighs directed inward, the foot
forward, the heart's position and what Not everything, everything is connected with
the fact that we are heavy beings, and blood and all juices run differently. Usually the
vital forces are opposed to the power of gravity, but gravity itself is one of the vital
forces, which are essentially involved in the purposeful preservation and activity of
our body, not only to those arising in the interaction of our own body parts, but those
in the interaction of our body with the rest of the earth, by virtue of which we belong
to the earth, as our parts belong to us. The plants show this almost more clearly than
we do. How would the plant find food and light if it did not send its root downwards,
its stem upward? But now that it really takes this direction, does not make the
abstract purpose, but makes the seemingly functional gravity. It can be proved right
away by replacing or exceeding gravity with another mechanical force.18)
18) Dutrochet, Recherches p. 138th

34) Not less than the organic and the inorganic, the organic of the earth is bound
together among itself by purpose-relations, which reach beyond the individual
organisms, betraying a force which is in one through the whole earthly system.
When I see the monkeys' tails and gripping-hands so perfectly fit the branches of
the trees, and the apices of the monkeys to their hard nuts, I can not think otherwise
than that they are so well-matched as an egg or seed have arisen; and when I look for
that seed or egg, I find none other than that of the whole earth; because with what
else are not the trees and the living animals matching together, which also belongs to
the earth. Of course, a piece of earthly realm for itself would not have been able to
produce monkeys and trees, but only the whole earth, while at the same time giving
birth to countless more than monkeys and trees, just as our bodies were united in the
totality of their organs, not in us could develop this or that especially. The monkey
could not have originated in the south, if not the bear had arisen in the north, on
which later the bear leader let him ride. We may not doubt the way in which this
connection is completely hidden from us, but that such exists.
Naturtraum.
The green tree and the bird on
it,
They are in the dream and do
not wake up,
 They are green in the dream
and sing,
And can not penetrate it,
Like an egg
Are all two
Sprout and spring.
(Rückerts Ged. IV. P.
234.)
Similar reflections may be made of matching the honey-cups of the flowers and the
proboscis of the butterflies and bees, of matching the ears of the predators turned to
the front and of the ears of the timid animals turned backwards. These are all
examples of near purposive relations, which find their possibility only through being
included in a realm of further purposive relations which embrace the whole
earthly. From the substances and forces alone belonging to a flower and an insect,
neither flower nor insect could arise, but only from one whole, which also contained
the substances and powers to all other animals and plants, and the air and the water
and Soil, as needed for these creatures.
33 a) One can distinguish between internal and external expediency. The purpose
of internally expedient means is how the heart and lungs in me work to maintain my
life; but if air and water and ground give me breath, potion and base, then this is for
me externally expedient events. But this difference does not affect the essence of
expediency itself; is just a relative one. For everything that is internally expedient is
also externally expedient, and everything externally expedient is also inwardly
expedient, only in other respects. Let's pick out a single part of ourselves in the
consideration, for example: For example, the eye or the brain, the rest of the body, to
which we enclose an inner expediency as a whole, also sees in proportion to external
expediency, as if we stand out of the earth in self-contemplation, without being less
part of it, and more independent of it than the eye or brain of its body; yes, we can lift
any part, lung, stomach, hand out of us; the rest of the organism is only expediently
arranged externally for the preservation of this part; and as well as which animal,
which plant we wish to lift out of the earth, so the rest of the earth, even externally, is
expediently furnished for the preservation of the life and functions of the same. But
for the whole earth as well as for us there is a thorough inner expediency, in that the
general connection between the organic and the inorganic, then the two organic
realms in particular, Then, in these great contexts, every creature contributes from its
side to continue and develop the process of life of the earth as a whole, whereas the
whole is again set up to suit the preservation and renewal of the life of the
individual. But if we also feel what the intrinsically expedient connection of our
organism affords us, and find here only the last aspect of inner expediency, we can
not, of course, deny this feeling to the earth because we neither have it ourselves nor
can see it externally. since feeling does not see itself externally at all, but lets it feel
only of the being that has it. But we are not this being. At least we are not quite, but
as far as we are, we also have that feeling. Incidentally, we see so much outwardly,
 On the other hand, the innate means of attack, on the one hand, and of conservation, on the other
hand, are of the kind that they compensate for the losses each time. Speed, caution, alertness,
inaccessible sanctuaries, the nature of the cover, and even the color, protect the timid and the
defenseless, while the bolder ones oppose the power of strength. Those who are most subject to
destruction multiply the most; quickly their ranks are supplemented, while others, safe by their
body mass, strength, their courage, only increase to the extent that the losses are replaced, which
have caused chance or natural death. Insects z. For example, are the common prey of birds and
quadrupeds, of reptiles and fish, and even of insects themselves. But who ever saw their rows
noticeably lightened? After all, it is undoubted that the destroyed myriads will be replaced by other
myriads. We big is the daily devastation among the fish! They consume each other. The sperm
whale (Cachelot), the swordfish (Delphinus orca), the guinea pig (Delphinus phocaena), the otter
and the seal, eat it in large numbers; Thousands of seabirds find their food in them, while man
draws them in bulk from the depths. However, their amazing fertility is so great that all losses are
completely replaced. The number of eggs in roe of stockfish has been calculated on 3686760, the
flyer on 1357400, the herring on 36960, the mackerel on 546680, the smelt on 38280, the flounder
(Pleuronect Solca) on 100369, the haul on 383250. There is no example of such an increase in the
higher classes of vertebrates, birds and mammals; but the law of equality in withdrawal and access
is no less valid for them. We rightly conclude that one part of creation depends on the other; and
although everything seems to be confused at the superficial level, it appears after mature
consideration that order and relation are the results of a plan that is just as appropriate as it is wise.
"(Linnaeus Martin, Natural History of Man, Einl.
34 a) To the extent that human beings are placed in the center of earthly purpose
relations, they are the most important and richest subject of their consideration.
The earth gives him the farmland for the plow, the iron to make the plow out of it,
wood and coals to melt the iron with, air and rain to grow the wood, a hand to cut the
wood, the fire to to foster the ploughshare, to guide the plow, to sow and harvest the
field.
The more one goes into detail, the more one finds admiring how, on the whole and
in every respect, man appears made for mankind for the earth and the earth, and yet
again, if one does not look only to the next, Not only the individual man and not the
man alone is concerned, but always the reference to the totality of the earthly, of
which the individual man remains only one member. For the individual man often has
enough hardships, does not always find what he needs, and the same forces that serve
his purposes can, unleashed, often have a destructive effect on him. But even what is
for the individual and in the immediate success, distress and hindrance, is a claim for
humanity and thus for the earth as a whole. Without need, obstruction, Danger no
further development of human investments. The individual may perish, but humanity
is growing struggling with obstacles and danger, and in victory over obstacles and
perils, the destruction always affects only individual or at most individual factions of
humanity, never humanity as a whole, and the more people destroyed the faster they
renew themselves. The earth always remains excellently furnished, that at all times
and places a great number of people live on it and humanity can develop on the
whole. Or if some localities are deprived of habitability, the remainder become only
more habitable. (See the appendix.) and in victory over obstacles and danger, the
destruction always concerns only individual or at most individual fractions of
humanity, never humanity as a whole, and the more people are destroyed, the quicker
they renew themselves. The earth always remains excellently furnished, that at all
times and places a great number of people live on it and humanity can develop on the
whole. Or if some localities are deprived of habitability, the remainder become only
more habitable. (See the appendix.) and in victory over obstacles and danger, the
destruction always concerns only individual or at most individual fractions of
humanity, never humanity as a whole, and the more people are destroyed, the quicker
they renew themselves. The earth always remains excellently furnished, that at all
times and places a great number of people live on it and humanity can develop on the
whole. Or if some localities are deprived of habitability, the remainder become only
more habitable. (See the appendix.) that in all times and places a large number of
people live on it and that humanity can develop on the whole. Or if some localities
are deprived of habitability, the remainder become only more habitable. (See the
appendix.) that in all times and places a large number of people live on it and that
humanity can develop on the whole. Or if some localities are deprived of habitability,
the remainder become only more habitable. (See the appendix.)
35) In the majority of cases one remains with the one-sided consideration that the
whole earth is so excellently furnished for man, considers it therefore only in the
relation of external and thus serving purpose to him, and neglects completely the
opposite equally justifiable, equally completely practicable Considering that man is
quite just as expediently set up for the earth, the earth has as much to do the most
important service as she does to him, yes, the higher he puts his achievements, the
higher he puts only the services he does to the earth. It is the services that a most
sophisticated part of the whole has to do; the whole needs the part for special
relations, as the part for the whole according to the general. In this relationship we
stand to earth.
We do not have our hands to ourselves, but to build ships and wagons and tools
with them, and to stir them otherwise, to make connections on the earth, to maintain a
mass of material, and to perform other services that the earth does without us and
ours Just could not accomplish hands. What gap for earthly traffic, when man falls
away! Of course, there was a time when man was not there; but then, undoubtedly,
his need was not yet there, as, conversely, he had not yet found the earth ready for his
need. There was no gap at that time, as it would be now. Man belongs only to the
finer development of the earth and is itself only a tool of finer expansion. In the old
days, she first coarsened herself
36) With no less injustice and no less one-sidedness, man often merely draws the
resources of the earth upon himself. 19) For the animals and plants are just as well,
though not so versatile, because they are not so versatile creatures at all, cared for by
means of endowment, as for man, and not only for those who use man, where one is
an indirect one But also for those who harm it, grasshoppers, caterpillars, scorpions,
venomous snakes, weeds, poisonous herbs, no less for those who live in distant
wastes or in the depths of the sea, and to him in no one Bezuge the benefit and
damage at all. For how many thousands of years has the earth cherished the lives of
countless animals and plants before a human lived on it. What could these people use
because he was not there yet?
 19) Thus I read in a recent philosophical scripture: "All nature in general has no other purpose than that of the
basis and the organ of human evolution: man is the head and the master of telluric creation, where in relation to
all the individual finds his destiny. "

It is true that one can say that in order to refer everything to man, however: if
distress promotes humanity to a certain extent, the hardships that grasshoppers,
caterpillars, etc., do to it will also be part of it. And if the earthly culminates in human
existence, then, according to causality, man could not emerge and exist without a
basis of previous and existing lower creatures; In other words, many creatures are and
were not useful to him in detail, at least according to the connection between their
existence and their being as a whole, insofar as its existence is co-founded by its
connection with its own. He could not have been without them either. But it was and
is only for him. What before him, seemingly futile to him, came from organic
beings, only served to prepare his education; what exists apart from it, seemingly
futile, is only the apostasy of working activity that produced it.
Nothing can be more conclusive than this contemplation, insofar as it only aims to show that
everything earthly, and we like to extend it to all that exists, that is not in close or individually
observable purpose-relation to man, but in a distant or general purpose relation to him, nothing but
less useful, as long as an exclusive purposeful relationship with him is to be proved; if one can not
set aside closer purpose relations against more distant ones.
The hardships that make man's grasshoppers and caterpillars devastate his grain and his wood,
may in a remote relationship be of service to men, but that is indeed very remote; The purposeful
relation which the existence of so many creatures has apart from it and before it to its creation, is
very remote; on the other hand, they immediately enjoyed and enjoyed these creatures of their
lives. Also, one can indeed reverse the consideration. Only a natural order so arranged, which was
able to produce and carry man, was able to produce and carry the other creatures; so his existence is
also in a long-term purposeful relationship with them; in many ways but even more directly.
It is undeniable that man uses lice and fleas more than they use him . He milks and slaughters
the cattle and sheep; but the hunger, frost, and wolf in winter would slaughter the animals much
earlier, if man did not harbored them. So you can not say that everything on earth is there just for
the sake of man.
Rather, it is one and the same earthly world, which fulfills in one purpose for men, animals,
and plants, in such a way that that which is to some in a distant external purpose-relation, always to
the others in closer external or even internal purpose-relation stands; whereas to her everything is in
the relationship of inner purpose-relation, what she has in herself.
This does not hinder the fact that man, as the most versatile and important earthly creature,
develops and mediates even the most multifarious and important purposive relations in the earth and
the earth, and in the conflict of closer purpose relations usually the upper hand, but nothing less
than alone retains the place. He is of all individual creatures only the most important member of an
all purpose earthly realm.
In the last instance one may perhaps admit or have to admit that in the earth, as in nature and
the world in general, not everything is really expedient; this depends on the manner of defining the
expediency, of which we diligently do not discuss it here, since our task here is only essential and
sufficient to show that what is usually called expediency or proper device as a character of the
organic beings and thinks in relation with a unified ideal principle, the complex of the whole earthly
system no less and in the same sense, to which the above compilation is sufficient.
Suppose, however, that one has to recognize in a certain sense that not everything is expedient
in the world at all (and can one call the existence of evil in the first place appropriate? In any case,
there is a general tendency to make the inapplicable ever more expedient, to turn the evil into
something ever better, and even to make it the source of something good. However, this is not the
place to give further consequences to these general considerations.
37) If we consider the earthly purpose relations from the most general point of
view, the following results: As in our body, the dimension, balance and arrangement
and the interlocking of all parts, sides, processes coincide with the position and the
relations to their outer world to not only maintain it as the individual whole of matter
and activity, as it once entered into the world, but also to develop it on the basis of its
former existence in such a way that its characteristic principal relations become ever
more pronounced; the elaboration and structuring of the latter the more the more the
finer the effect. In both respects, it far surpasses everything we consider to be an
appropriate device and order in ourselves. No disease, no death threatens its
existence, as well as the structure of our body, disruption or even disintegration; No
limits are set for their further development into the finer and finer, provided that
humanity itself, the headquarters and main tool of this finer development, has no
limits. Their basic relations, which at first were immensely different from the present
ones, but as the result of the present organically connected with them, have become
ever more stable as they pass through enormous epochs of evolution, have arranged
themselves in ever more definite circulatory and periodical phenomena, and have
therefore not become dead; The development of design and movement has grown
along with it, and the liveliest change in the individual constantly exists.
38) We say of the organic creatures on our earth that they develop by themselves
out of inner principle. This is correct to understand. First of all, an egg does not lay
down itself, but requires the hen, and then does not hatch itself, but also requires the
hen or the brooder, and the chicken then needs air, food and drink. All this does not
come from him, but it can not develop without it. But it remains true that the young
creature reacts to the suggestions which have to work and act on it, not following it
passively, but reacting in a way which is only peculiar to it, prescribed by nothing
external, in one processed only by its individuality conditional way. The earth now
differs from its creatures only in that in every respect it has developed even more
independently of external influences in its individual manner; if earthly external
influences, which the creatures still need for their development, are moments of the
inner self-development of the earth. If, on the other hand, it requires the external
influence of the stars and, in particular, of the sun, to develop, especially of organic
life, then organic creatures share this need.
In a certain way one can compare the sun itself with a large brood hen, which,
having placed the egg of the earth, for that is how one imagines it now, sits over the
egg and broods the organic life out of it; and the development of every chicken egg
on the earth is indirectly dependent on it; but besides, the hen's egg needs a little
brood hen, who sits down over it; she does not need the earth; she is big enough and
she even gives the chicken egg its little one. Also, the earth from its beginnings
developed much more under the influence of its own than the heat of the sun. (More
about this in the appendix.)
 39) If we consider the individual creatures inhabiting one and the same earthly
element superficially, they seem almost identical in structure and way of life, the
mammals among themselves, the birds among themselves, the fish among each
other; but the more we sharpen the consideration, the clearer the individual
differences become. Another basic character, a different spatial and temporal order,
connects and governs in every animal the multiplicity of internal and external
conditions of life, and everything that seems to be the same is different, and placed
differently in the sense of this fundamental character, of this order. Every creature is a
different system, through which a different principle goes through, and this other
principle, which governs the physical, is connected,
Quite the same with the class of higher beings who inhabit the celestial element,
except that in the general features the similarity is even greater, and in the individual
peculiarities the difference is even more profound. Everyone seems to be bullets, all
standing in alternating traffic of light and gravity, all pulling crooked paths through
the sky. But each is different in weight and different in size and swinging differently
and vibrates differently in space; but in each one a very different balance of forces
and masses against each other, a periodicity of other measures, each one is differently
turned against the heavens, as put differently in itself.
One (sun) is a giant, whereas all the other are tiny dwarfs, and among them one
(Jupiter) one giant against all others. The one (Saturn) almost flattened, others (sun,
Mercury, Moon) almost pure globular; one (moon) rough of mountains, others (earth)
comparatively much smoother, one (Mercury) denser than the earth, another (Saturn)
10 times thinner than the earth, thinner than cork and ether; on one (sun) one spring
leaden, on another (the asteroid) lead feather-light, on the one (earth, Mars) fog,
clouds, water, ice; on the other (moon) eternal dry and clear sky, on the one (moon) a
day of a month, on another (Saturn, Jupiter) only of 10 hours, on the one (Mercury)
the year 88 of our days, on one others (Neptune) a few hundred of our years, the one
creeping around the sun, the other hastily running, the one (Venus) in almost circular
orbit, the other (Pallas) in the most stretched ellipse, the one (Mercury) very close to
the sun, the other (Neptune) unspeakably far from it, almost all right, but some
(Uranus moons) decreasing, almost all orbits surrounding each other, but some (the
asteroids) interlocking like chain links; for one planet (Mercury) the sun is as big as a
cartwheel and as glowing as an oven in the sky, for others (Uranus, Neptune) like a
distant cold star, there the day dazzlingly bright, here dim dark, some (Venus, Mars )
with one night without moon, others (earth, Jupiter, Saturn) with 1, with 4, with 8
moons; most naked, one (Saturn) with tires, etc. And all those differences that are
already in many thousands, yes, watch millions of miles away; how everything
around you looks different on different world bodies; How different must organic life
be in consequence of the other conditions of life, where the severity is so different,
where the sun is so much more ardent or so colder, where so completely different
degrees of the year and the day, the mixture and coherence of the substances
completely different.
As deep as between the bodies of the world, the differences between the creatures
of our earth do not work; yes, they can not grasp, because the differences between the
creatures of the earth itself contribute only in a subordinate way to the difference of
the earth from other world bodies. All matter is related in a similar way; all live under
similar general conditions of gravity, of the seasons, of the times of day, of the light,
of the air, of the water, exchanging and sharing these relations more or less with each
other. But times of the year and of the day, heaviness, light and air, and water and
feast, are all fundamentally different among the various bodies of the universe, and
their relations do not overlap. Every human being, every animal, even has a great
number of beings of the same kind; where does earth, moon, Venus, Jupiter have their
equal? Every star is as unique as its position in the world is one. Above all men and
animals stands the same polar star, signifying the common position and relation to the
pole; every star has a different polar star, although all but one last heaven.
The sun is so great that if one thought of the earth in its center, the whole lunar track would
find place within it, even if it had almost double the diameter it has. The mass of Jupiter but, despite
only 1 / 1047 of the sun, again surpasses the sum of all other bodies of the solar system
considerably. If the sun disappeared from our system, Jupiter would become its central body, and
the earth would move around it in 383 years (Mädler). From the sun one could make 1407,000
bodies the size of our earth, Jupiter 1414, Saturn 735. Tiny small are the asteroids, so small that
their masses have been indefinable so far.
We see the little moon disc at night in the sky, which gives us a moderate brightness; the
inhabitants of the moon, if any, to see the sky at night a diameter more than 3 times, in the
area 13 1 / 2 times more bright disk in the sky, the earth disc which the night accordingly
also 13 1 / 2 times brighter enlightened. On the earth, all inhabitants enjoy moonlit nights, whereas
on the other hand, only the moon dwellers have earthly nights on one side facing the earth, for the
inhabitants of the far side, the night, apart from the starry sky, is always very dark and they first
have to travel if they want to see the bright earth disk. On the other hand, the earth disc illuminates
the inhabitants of this side of the moon every night, never sinking under them; while the moon does
not illuminate half of ours. The earth is also constantly in the same area of the sky of a lunar
landscape, it varies only slowly back and forth, by the way passes through their phases in the same
time and order as the moon for us.
The sun is on average 12 hours above the horizon and 12 hours below the horizon; on the
moon, on the other hand, about 354 hours; So with the Lunar dwellers, a much longer day changes
with a much longer night; on the polar mountains of the moon, the sunshine never disappears.
If we move on to other bodies of our planetary system, even more striking differences are
shown. For us and the inhabitants of the Moon, the sun appears on average the same size; although
the inhabitants of this side half of the moon are a little smaller (on average by 4.8 "), those of the
otherworldly a little larger than us, on the other hand the inhabitants of Mercury see the solar disk at
the greatest distance from the sun over 2 times is closest even more than 3 times larger in diameter
than us (in aphelion with a diameter of 68 4 / 7 min., in the perihelion of 99 1 / 3 Min.); and the light
of the sun at first 5 times, at least 11 times brighter than us. The difference of the seasons thus
changes the apparent diameter of the sun almost in the ratio of 2 : 3, and the brightness more than
twice; while for us the sun size and brightness changes little with the seasons. Venus seems to the
Mercury dwellers so much brighter than us that it must suffice to give light and shadow to a
landscape; the earth too, like its moon, appears to be the same great and brilliant. The sun appears
on Venus by about 1 / 3 larger in diameter than on earth (between 44 '82 "and 45' 56" unsteady) and
the luster of the earth 6 to 8 times greater than what Venus can obtain for us. (None of the main
planet Earth is so big and shiny as seen from Venus.) The sun only appears on the Jupiter 1 / 5 on
Saturn 1 / 10 , on the Uranus 1 / 20 as big in diameter as on earth. "The light of a Jupiter day is about
to be compared to what was perceived during the solar eclipse on May 16, 1836 in a large part of
northern Germany, and which was still strong enough not to interrupt the usual daily business
Jupiter, on the other hand, are very keen, for, judging by the size of the solar disk, you will be more
than five times sharper than on Earth. " (Mädler.)
The strength of illumination on Saturn is 81 to 101 times weaker than on Earth and may
approximately equal the shimmer, we 1 / 2 St. have after sunset. The size of the sun varies between
3 1 / 2 and 3 1 / 6 min.
The power of enlightenment on Uranus is 334-403 times weaker than ours; the sun has only
1 7 / 12 bis 1 3 / 4 min in diameter. is about as bright as a fixed star of moderate size in a moderate
telescope. But it still seems considerably stronger than our moon.
Very different is the sight of the moons on the different planets and the planets on the different
moons. Mercury, Venus, Mars have no moon at all, so always very dark nights, Jupiter has 4, Saturn
even 8 moons; in Jupiter sometimes all four moons may appear above the horizon of a given place
at the same time, but more often none at all, and for the polar regions no moon ever appears above
the horizon; the next one is about as big as our moon, but the others are smaller. Instead of full
moons almost only lunar eclipses appear (all full moons of the three inner and most of the outer
moon); indeed, it passes from the first month, every 42 1 / 2 Hours an eclipse. During one of his
years, Jupiter sees against 4400 lunar eclipses. From the first Jupiter moon, Jupiter appears below
19 °, about 36 times the diameter of our moon.
Also, the duration of days and nights, the years and the length, the nature of the seasons, the
distinction of the climates is extremely different for the different planets. Although summer and
winter in the southern and northern hemisphere differ a bit, but only a little; on Mars, the northern
hemisphere has a relatively long, but little intense summer and barren mild winter, the southern
hemisphere a short hot summer, and a long, severe winter 20) ; Also, the inequalities of the times of
day on Mars are much greater than on Earth; on Jupiter, on the other hand, there are neither major
inequalities of the year nor the time of day.
20)
Northern Hemisphere: Southern Hemisphere:
Spring 191 1/2 day Autumn
Summer 181 Winter
Autumn 149 1/3 Spring
Winter 147 Summer.

The ring on Saturn is particularly noteworthy for its own

wonderful phenomena. For the inhabitants of the equator of Saturn,
he rises like a great arch that goes from east to west through the
zenith, under which they stand as under a great vault, so that
they only see its inner surface facing Saturn. In other areas, the
ring is lower on the horizon, and no longer spanning its half, but
you can see more of its wide surface. In the summer half-year of
each hemisphere, the ring is lit by day, but darkened at night by
the Saturn's shadow in the central part, and this shadow changes
its position throughout the night. The enlightened part of the
ring helps to lighten the nights like a moon. In the winter half-
year, the ring remains dark day and night, indeed, it causes large
eclipses lasting several years of earth, during which time the
darkest night darkness reigns. For any given latitude on Saturn
there is a zone of fixed stars that is obscured by the ring for a
long series of millennia. (Mädler.)
One might think that the light, even if it comes from different suns, should always be the
same. That too is not the case. In the prismatic color spectrum produced by our sun, if it is produced
with some caution, dark lines of fixed position appear. In the color pictures, which give the reflected
light of the moon, Venus, Mars and the clouds, the dark lines appear in the same position. Of
course, it's light from our sun. "On the other hand, the dark lines of the spectrum of Sirius are
different from those of Kastor or other fixed stars, and Kastor himself shows other lines than Pollux
and Procyon, and Amici has confirmed this difference already suggested by
Fraunhofer." (Humboldt's Cosmos III, p.
40) The individual creatures of our earth are not only formally different from each
other, but are also materially divorced. They are all indirectly connected by the
general earthly system, but not directly physically, each of them concluding its mass
in a particular form, each having its own particular cycles of substances and
activities, each one co-ordinating with the other not identifiable purpose area.
This real divorce, too, is much more complete among the stars than among the
earthly creatures. The distance of the stars is tremendous; they approach and leave
each other only in relation to each other, without ever coming into direct
contact; have no gross matter, but only the immaterial heaviness and the fine light-
ether as mutual binder; never exchange anything of substances that can be weighed,
they carry their purely closed cycles of substances and effects in themselves; have
their own special purpose areas.
On the other hand, humans and animals and plants often come into contact with
each other, are all woven into one and the same set of coarse substances of which
they themselves exist, exchange and mix these substances mutually, have much less a
closed cycle of substances and activity as the earth; and their purposive domains
overlap with much more peculiarities, and they meet in such a way that for related
creatures the same external circumstances have almost the same meaning.
You can find a clear climax here. In ourselves many organs, limbs, parts can be
distinguished, but how much more are they fused in and with the mass of the whole
body than the people among each other; How much more are then the people in and
with the mass of the whole earthly system fused as the world bodies in and with the
mass of the whole world. Thus, both the circumstances concerning the distinction and
the divorce agree that the cosmic bodies, as special individualities, are juxtaposed in a
higher and more strict sense than the individual.
But one need not forget at any stage that individual confrontation does not exclude
the subordination to something higher and more connected by a more general
one. One would be wrong in seeing, be it in the formal differences, or in the material
divorce of the individual creatures from each other, something absolute. What differs
and separates itself after certain special relationships is always linked to higher and
more general ones. All the individual creatures of the earth, however much they differ
in their internal organization and order, are subject to the general order of earthly
conditions; offer only special cases of this earthly order; and so are all the world-
bodies, in that they differ even more individually than the earthly creatures, but all
subject to the universal celestial order, in their internal and external circumstances,
offer only special cases of this order. How little men may be directly connected by
their own matter, they are so connected by the totality of earthly matter, and pass
through it in activity relations; and the cosmic bodies, whether they appear even more
separated than men, are as well bound by the ether of heaven and the general celestial
powers to a common whole as men. How, at last, the purposive spheres, whether
human or in a higher sense of the stars, are separated according to some relationship,
41) Whereas the individual confrontation and material separation between the stars
is sharper than between their creatures, on the other hand, their intercourse, according
to certain relations, is more intimate and immediate, as long as no star can make even
the slightest movement to which not all the other stars respond; the more distant, of
course, quieter than those approaching; if the effect from one to the other extends
without time to immeasurable distances; so far as the whole range of effects which
they express by light and heat, and by which they contribute to their mutual
development, is placed entirely on the surface which they turn towards each other. In
all these relationships the intercourse of men or animals is very much inferior to that
of the stars. How much can one do externally, without others taking care of it, except
in distant successes. What works on the other inner formation gains entrance only
through the sparse external accesses of eye and ear, and must pass relatively long
nerve paths before the active reference and the processing in the brain with
differently or at other time created suggestions, of which the higher Development of
the whole person. But the earth is, so to speak, at the same time the sensory organ and
the brain at the same time, that is, it creates on the same surface, in living intercourse
with the sun and the rest of the sky, ever new individual sensible forms, ie, the
individual organic beings, and on the same surface In the intercourse of these organic
beings with each other a general higher life. unless in distant successes. What works
on the other inner formation gains entrance only through the sparse external accesses
of eye and ear, and must pass relatively long nerve paths before the active reference
and the processing in the brain with differently or at other time created suggestions,
of which the higher Development of the whole person. But the earth is, so to speak, at
the same time the sensory organ and the brain at the same time, that is, it creates on
the same surface, in living intercourse with the sun and the rest of the sky, ever new
individual sensible forms, ie, the individual organic beings, and on the same surface
In the intercourse of these organic beings with each other a general higher life. unless
in distant successes. What works on the other inner formation gains entrance only
through the sparse external accesses of eye and ear, and must pass relatively long
nerve paths before the active reference and the processing in the brain with
differently or at other time created suggestions, of which the higher Development of
the whole person. But the earth is, so to speak, at the same time the sensory organ and
the brain at the same time, that is, it creates on the same surface, in living intercourse
with the sun and the rest of the sky, ever new individual sensible forms, ie, the
individual organic beings, and on the same surface In the intercourse of these organic
beings with each other a general higher life. What works on the other inner formation
gains entrance only through the sparse external accesses of eye and ear, and must
pass relatively long nerve paths before the active reference and the processing in the
brain with differently or at other time created suggestions, of which the higher
Development of the whole person. But the earth is, so to speak, at the same time the
sensory organ and the brain at the same time, that is, it creates on the same surface, in
living intercourse with the sun and the rest of the sky, ever new individual sensible
forms, ie, the individual organic beings, and on the same surface In the intercourse of
these organic beings with each other a general higher life. What works on the other
inner formation gains entrance only through the sparse external accesses of eye and
ear, and must pass relatively long nerve paths before the active reference and the
processing in the brain with differently or at other time created suggestions, of which
the higher Development of the whole person. But the earth is, so to speak, at the same
time the sensory organ and the brain at the same time, that is, it creates on the same
surface, in living intercourse with the sun and the rest of the sky, ever new individual
sensible forms, ie, the individual organic beings, and on the same surface In the
intercourse of these organic beings with each other a general higher life. It gains
entrance only through the sparse external accesses of the eye and ear, and must pass
through comparatively long nerve tracts before the active reference and processing in
the brain takes place with suggestions made differently or at other times, on which
the higher development of the whole person depends. But the earth is, so to speak, at
the same time the sensory organ and the brain at the same time, that is, it creates on
the same surface, in living intercourse with the sun and the rest of the sky, ever new
individual sensible forms, ie, the individual organic beings, and on the same surface
In the intercourse of these organic beings with each other a general higher life. It
gains entrance only through the sparse external accesses of the eye and ear, and must
pass through comparatively long nerve tracts before the active reference and
processing in the brain takes place with suggestions made differently or at other
times, on which the higher development of the whole person depends. But the earth
is, so to speak, at the same time the sensory organ and the brain at the same time, that
is, it creates on the same surface, in living intercourse with the sun and the rest of the
sky, ever new individual sensible forms, ie, the individual organic beings, and on the
same surface In the intercourse of these organic beings with each other a general
higher life. from which the higher development of the whole person depends. But the
earth is, so to speak, at the same time the sensory organ and the brain at the same
time, that is, it creates on the same surface, in living intercourse with the sun and the
rest of the sky, ever new individual sensible forms, ie, the individual organic beings,
and on the same surface In the intercourse of these organic beings with each other a
general higher life. from which the higher development of the whole person
depends. But the earth is, so to speak, at the same time the sensory organ and the
brain at the same time, that is, it creates on the same surface, in living intercourse
with the sun and the rest of the sky, ever new individual sensible forms, ie, the
individual organic beings, and on the same surface In the intercourse of these organic
beings with each other a general higher life.
 42) The fixed law according to which the celestial bodies establish their course in
relation to each other can easily be interpreted from a false point of view, insofar as
one partly confuses lawfulness with passivity and compulsion, and sees in part the
whole circulation of the stars in this fixed part of it and partly excludes a variety of
relationships between them.
43) In fact, it is mistaken to think that a planet is being pulled around in its orbit as
passively as a car in a racetrack. Rather, the planet is his own horse. He runs through
himself, though, as well as a human, he does not, without going to or to run
something, which determines him, and as much as he is destined to move, he
determines again. But that is true, it runs either more legally than the human being, or
at least for an even simpler legalism. The bustle of the people among themselves is
not purely lawless. They follow the impulses of their inner nature and external
attractions according to universal laws of humanity and earthly nature in general; but
either this legalism is more changeable or more complicated than that according to
which the celestial bodies go. How you want to take it depends on the view of
freedom that you follow. In any case, if, in one way or another, one has to call men
freer in their outer life than the planets, then, as we have already recalled, this
preponderance of the external freedom that men have makes for the earth a
preponderance of the inner Freedom, since the externally free drives the people
themselves in their listening. And at the same time the free play of the organic
creatures on the earth itself is interwoven with their relations to day and night,
summer and winter and the heavenly relations that arise from the intercourse of the
world bodies, there are so many suggestions of the human and animal Freedom in
these circumstances that we can not say
44) Moreover, in the conditions which arise from the outer motions of the planets,
there is much more variety than we usually think; for though the main orbit of each
planet remains the same year-on-year around the sun, it does meander in fine bends
every now and then as the other planets tiptoe closer from one side or the other. It is
with the train, as with the figure of the earth. The main trajectory of the trajectory,
like that of the figure, is circular, in fact elliptical, but this principal trait, like the
mountains and valleys of the main figure, gains smaller inclinations and inclines,
which on the whole do not disturb the main course, but with the multiplicity of
external conditions Earth are as much interconnected as the bends of the figure with
that of the inner; The immovable main feature of the orbit is, so to speak, only the
solid ground on which the serpent of the changing external life of the earth moves,
reflecting in its bends the changing influence of the external relations of the earth to
its fellow-fellows. Every year this snake makes other turns; for as long as the world
stands and stands, the relationships of the planets in relation to each other will never
be the same again in any one year; After all, no planet can ever occupy the same
position in relation to the rest of the planets it once had, but only approximately. An
incommensurability of the relationships exists between the paths of the planets as
well as between the ways of life of the individual.
It is true that the disturbances which the planets produce by their reciprocal
influence are comparatively very small. "If one imagines the planetary orbits exactly
on a map, only a microscopic observation would show us that the hand has trembled
something, which they are drawn. " 21)The Earth can never (as seen from the Sun)
remove more than 40 degrees of a second from the purely elliptical location of its
orbit due to the disturbances. In the meantime, we remember how the phenomena of
the highest significance are based on the smallest changes of a principal quantity,
which would not prevent anything from attaching an important meaning to the subtle
changes that the main orbits of the planets experience by mutual action; do not know.
21) Dove, Meteorol. Investigations p. 123.

Perhaps the following statement by Leverrier may do something to give a more accurate idea of
the perturbations considered here, although not all perturbations are as small as those of Uranus by
Neptune. The largest disturbances generally depend on Jupiter.
«Une discordance s'était manifestée dans ces dernières années, entre les positions d'Uranus
calculées par la théorie et les positions observées. Elle était due à une influence fort minime, comme
une simple comparaison le fera sentir. Imaginons, qu'un vaisseau, partant pour le tour du monde,
désigne à l'avance le jour and l'erure de son retour; et supposons, qu'après avoir parcouru les mers,
sans jamais toucher terre, il revient cependant au jour et a l'annue annoncés, avec un retard d'une
demi-lieue seulement dans sa marche. C'est une légère déviation de cet ordre, qu'une planète
inconnue avait exercée sur le mouvement d'Uranus; déviation, qui a suffi, malgré sa faible, pour
conduire à la découverte de Neptune. "(Leverrier, l'Institut 1849. No. 793. p.
Even the main movement of a planet itself, although it renews year after year, is
still a continuously changing one. The distance from the sun, direction, speed,
changes from moment to moment. The whole ellipse, in which a planet runs, turns in
the heavenly space, so that its great axis (apsidal line) always assumes new
directions, with the result, in part, that the longer summer alternates with the southern
and northern half. The center of gravity of the planetary system, though invariable
with respect to the whole system, is that, as the sun itself, like the planets in relation
to it, moves, sometimes into the sun, sometimes out of the sun; everywhere except the
sun, when Jupiter and Saturn are less than one quadrant apart. The moon will soon be
bigger, soon smaller than the sun. The noon height of the sun was two and a half
years longer than it was now 2,000 years ago, but at the shortest days was much
smaller (due to periodic changes in the inclination of the ecliptic). Now, in the first
days of January, the earth is closest to the sun; on the other hand, farthest away in the
first days of July; there will come a time when (because of the orbit of the apsidal
line) the reverse will take place. The ellipse, which describes the earth, now opens
more and more to a circular shape (due to periodic change of the eccentricity),
etc Now, in the first days of January, the earth is closest to the sun; on the other hand,
farthest away in the first days of July; there will come a time when (because of the
orbit of the apsidal line) the reverse will take place. The ellipse, which describes the
earth, now opens more and more to a circular shape (due to periodic change of the
eccentricity), etc Now, in the first days of January, the earth is closest to the sun; on
the other hand, farthest away in the first days of July; there will come a time when
(because of the orbit of the apsidal line) the reverse will take place. The ellipse,
which describes the earth, now opens more and more to a circular shape (due to
periodic change of the eccentricity), etc
45) Let us also remember that the earth, at the same time as the sun and the whole
group of siblings of the other planets, pass through the skies, destinies which,
together for the whole system, may find their fulfillment only in millions of
years 22) ; and that, turning round about itself, its axis always turns in new directions,
so that the pole star becomes a convertible in the sky, but as it turns the axis
differently, the whole sky shifts for it, other stars go in the sky each Earth line up and
down. In 25848 years this rotation is completed, as long is the great day of the earth,
and every such day leads them a little further in the great year, the time of the passage
around a higher center, than the sun itself.
22) The famous mathematician Poisson supposes that the sky can have different temperatures in different
parts, where it would be possible for our system to arrive soon in colder, now in warmer regions; but one must
confess that this view has little probability.

It is now fully acknowledged that our solar system is no more than the fixed stars at all, except
that the tremendous movements of the fixed stars for the same reasons seem almost infinitesimal to
us, from which the fixed stars themselves, despite their immensity, vanish for us small, because of
their tremendous distance, namely. As far as previous observations permit, our solar system is
moving against the constellation of Hercules. Galloway has recently determined the point at which
the sun is moving closer: AR = 260 ° 0.6 '± 4 ° 31.4'; D = + 34 ° 23.4 '± 5 ° 17.2', which is close to
the results of Struve and Argelander (Philos. Transact., 1847). Although it is assumed that our sun
revolves around the center of gravity of our star system,
"The star 61 of the swan shows a progressive movement in the sky of more than 5 sec the
movement of the sun takes place in outer space; It is not known whether this movement is peculiar
to the star or the sun or both at the same time, but the latter is the more probable. It is equally
scarcely known in which direction against the line of sight to the star this movement is going
on; whether she cuts this line vertically or makes a more or less acute angle with her. However, it is
explained by the smallest true movement, by which it can be explained, if one accepts the former. It
is known, therefore, that the annual motion of both stars can not be smaller than a line appearing so
great at the indicated distance of the star (= 657700 radius of the earth's orbit) as its annual
progression on the celestial sphere of 5 seconds: This line is 16 long orbits of the earth's orbit,
which are therefore the smallest limit of the relational annual motion of both stars. During one day,
this limit of movement is over one million miles, about three times as much as the Copernican orbit
of the earth around the sun. "(Bessel, Popul., Vorl., P. 262).
The polar star, as the star that lies in the direction of the extended axis of the earth, is
considered by the untrained to be quite immutable. But the direction of the earth's axis against the
sky changes gradually (although without changing the inclination against the earth's orbit). It's like a
roundabout or so-called Tirltanz. At the same time, as it revolves around itself, that is, its axis, if it
is not perpendicular to the ground, the axis itself turns in a funnel shape. Such rotation of the axis
takes 25,848 years to complete (Platonic Year); and it is related to the retrograde motion of the
equinoxes (called improper advances of the equinoxes), as well as the circumstance that over time
gradually a different part of the sky becomes visible over each horizon. star,
"The ancient race of men has seen in the high north magnificent southern constellations,
which, long invisible, will not return until after millennia." At the time of Columbus Toledo (39 °
54'NB) was already 1 ° 20 'below the horizon; Now it rises almost as much over the horizon of
Cadix: for Berlin and the northern latitudes altogether, the stars of the Southern Cross, such as a and
centaurs, are increasingly removing, while the Magellanic Clouds are slowing down our latitudes
approach. Canopus has been in the past year one thousand in its largest northern approach, and is
now, but very slowly because of its proximity to the south Pole of the ecliptic, more and more
south. the cross began in 52 1 / 2° NB to become invisible 2900 years before our era, since this
constellation, according to Galle, had previously been able to rise to more than 10 °. When it
disappeared on the horizon of our Baltic countries, the great Pyramid of Cheops stood in Egypt for
half a millennium. "(Humboldt's Cosmos II, 332)
Besides the large rotation of the Earth's axis in the long term, which is the Platonic year, yet a
smaller rotation thereof in the shorter period of about 18 years, 7 is 1 / 2 months instead of the so-
called. Nutation, in the same period, within which also the lunar orbit retains the same position
against the equator.
The rotation of the Earth's axis is not to be confused with the rotation of the Earth's axis.
46) Whereas human intercourse communicates itself through weighable and
unpredictable powers, light, air, fluid, and solid matter, to our knowledge the stars,
except the traffic through the heaviness, are only exposed to the traffic through the
light and the heat dependent thereon. But this traffic is not as easy as it seems
superficial to us, rather it takes place in manifold modifications. The sea reflects the
light of the stars like a tremendous convex mirror; the atmosphere breaks it like a
monstrous lens that scatters clouds and snowfields knows it, the green forests, fields
and colorful flowers dissect it colorfully. The light is capable of many changes at any
time (think of reflection, refraction, dispersion, diffraction, polarization, interference,
absorption), which on earth can have a different meaning for the earth, when they
betrayed our eye. There can be no dispute between what the light of the world-bodies
means to us and what it means to the bodies of the world, only comparability in
part; it will mean much more to them than us; because it is just between them the
whole means of communication, between us only a partial one.
47) Without wishing to carry out possibilities which are not yet our concern, and to
which we shall return later, it may be pointed out in connection with the question
whether the stars in the light traffic have something analogous to our language Sound
in language does not reflect an image of objects in it and yet awakens
understanding. But it is entirely conceivable that the same thing, which is achieved
for us earthly beings with sound vibrations, is achieved for higher ones with
vibrations of light. As the surface of a star changes only at one point, its visual effect
changes from there to the whole opposing end face because a tuft of light spreads
from there over this entire surface. Let's just let the plants, animals and humans be the
organs, through which the earth senses something from the other stars, but while they
all feel something individually, the earth could well feel a connection between what
they feel and with this a sense of which they can not feel anything individually. But
later.
48) All human beings, all animals, all plants are mortal, transient beings as far as
we can judge by their corporeality. Faith, and we dare to say that even a conclusion
can give us confidence beyond the grave, the eye can not, and if we are not destroyed
by death, we can not save our present way of existence in death. We visibly become
the earth from which we have been taken.
 But as we change, the earth exists and develops and goes on; she is an immortal
being and all the stars are with her. We once hope to go to heaven to have our eternal
life; they do not need to hope first and do not first change; they are already walking in
the sky, in an eternal order of things, which threatens no destruction, as little as
himself.
And if, as some think, there is a change in the order of the heavens which now
exists, it could not be otherwise than the planets, billions of years after the other,
sinking back into the sun from which they arose born 23) , as we sink one after another
into the earth from which we were born. But if we still hope to continue our inner
existence, to do what in us, how should the stars no longer hope when they return
home? So that, too, that would not be a destruction of order, but only the goal of a
proper course.
23) Comp. via this hypothesis related to a suppressed resistance of the ether the appendix.

"When we see that all the things of this earth are dependent on a
very short duration of their existence, after which they disappear
and, at least in that form, never return, when every winter that
comes shatters the plants of our gardens and flowers; Families,
and even whole generations, of animals to their last vestige of
this earth disappear, when even young nations and world-ruling
nations pass before our eyes, like images of shadow-play, and
tumble into the eternal night, when all that surrounds us is
inexorably carried away As we enter into the current of time, we
shudder and turn away from these images of death, and turn our
eyes upward to those higher regions, at least there to find
comfort and security for the future.We find it reassuring to
believe that even if we and our late descendants have long ago
sunk back into the dust from which they were taken, at least this
earth and that vault of heaven stretched out over them remain and
persist the same sun and the same moon, whose light so often
pleases us in life, will at least illuminate our graves. "(Littrow
in Gehler's Wort, Art. Weltall, p.(Littrow in Gehlers Wort, Art.
Weltall, S. 1484.)(Littrow in Gehlers Wort, Art. Weltall, S.
1484.)
Some further considerations about the duration of the world s. in the appendix.

IV. The soul question.

Hereby we would have considered the body or the material conditions of the earth,
comparatively with ours. The soul was not yet considered; yes, we went through the
whole earth in all directions, without encountering soul. It could really have the
reputation, the soul was missing. But let us recall again that we can not see other than
our own soul at all. So now the question begins, first of all, whether we can not
behold in what we can see the signs of the invisible soul.
But what have we seen? Let's summarize it again briefly.
 The Earth is relatively independent in its form and material, in its relation to
purpose and effect to the whole, bound together in individual peculiarity, self-
contained, self-contained, similar, yet not identical creatures, stimulated and co-
determined by an external world self-unfolding, an inexhaustible variety of partly
legally recurring, partly unpredictable new effects of own abundance and creative
power, developing through outer coercion a play of inner freedom, changing in the
individual, remaining in the whole creature like our body. Or rather, it is not just the
same, but also unspeakably more; is all that whole, of which our body is only one
member, all that which our body only passes by in passing,
But if the earth in all of us not only stands alike, but surpasses us, is superior to us,
has us in and out of ourselves, so far as we have anything to deduce from the physical
to the spiritual, the question can no longer be which sign an independent, self-
sufficient soul we find in the earth, but which we miss in it, yes, which we do not find
in a more eminent degree of its than of us.
Is not my soul also relatively independent in form and content, in its relation to
purpose and effect to the whole, self-contained, self-contained, self-fulfilling, self-
circling, similar, but not identical, stimulated and co-determined by one The outside
world is a self-unfolding, an inexhaustible variety of partly legally recurring, partly
unpredictable new effects from its own fullness and creativeness, giving birth in the
individual, changing in the whole.
Let the body be regarded as a mirror or expression, shell or organ, product or
witness, bearer or seat, brother or servant of the soul, or as all these together, then it
can only do so by virtue of those adapted to those essential qualities of the soul ,
related, same expressing or reflecting properties. And if we find such on a different
body in an even more excellent degree, in an even higher sense than in ours, then we
shall all the more, in a still higher sense, have to believe in a soul in it, or the bridge is
broken between faith and Knowledge at all; for how else will we somehow be
allowed to draw from the visible to the invisible, from the lower to the higher, if this
conclusion is denied us?
If we are not allowed to recognize an expressive expression, why should we
recognize it? If the external bodily appearance can not serve indirectly to let the inner
self-appearance of a soul be guessed, how would it be possible to know anything
about other souls, since each can only appear directly as a soul, and only in this self-
manifestation is the soul , Then there would be for each only his own soul. But let us
recognize in bodily expression the soul next to us, why not the soul above us, the
higher only in the higher expression, but the neighbor in the same as we offer
Himself. Of course, it may be more common for us to recognize the neighbor, seeing
only the mirror of our own face; but should not we be able to rise to the point To
recognize the higher, yes, we can not do it by the same features, in which we
recognize the neighbor, when, with a broader view, we find it only in a higher
sense. But in such a higher sense that we would rather doubt our own soul than its
own, for as we would appear to doubt it, indeed doubt it, we would not have had it
ourselves, and would have to doubt it, if not its soul from our inclusions. For as our
body can exist only in its own, so our soul only in its. for as we would appear to
doubt him, if we really doubted it, we would not have had it ourselves, and would
really have to doubt it, if not his soul included the assurance of our own. For as our
body can exist only in its own, so our soul only in its. for as we would appear to
doubt him, if we really doubted it, we would not have had it ourselves, and would
really have to doubt it, if not his soul included the assurance of our own. For as our
body can exist only in its own, so our soul only in its.
embracing all changes of elemental, plant, animal, human life, binding all one-
sidednesses of it, always new and freely giving birth to itself, and in the same change
which engulfs it, steadily sustaining and developing higher and higher; In truth, I
would like to know how he should come up with the idea of assigning to these
comparatively unrelated one-sided fragments a more independent soul, or in a higher
sense, than to all of them linking, binding, bearing, changing, eternal, and full. He
would probably be really deceived, if he could at all only recognize the higher soul,
which he himself was related to, of a higher degree of independence in the humble
body, just as conversely we, the lower one-sided beings,
Of course, someone could assert it, for he can not prove that only the last,
especially distinguishable stages of the division of the world, man, animal, and then
again the highest, most general, are God, independent beings; but everything about
man and beast, what is under God, only dependent mediation between the two. But
would not our own eyes, ears or precedence run out? What can one see in us as the
eye, what hears in us like the ear? Individual limbs are certain. But we are still above
these members, and yet we are more independent than these members; why not the
earth all the more so as we, who in turn has us again to limbs. In the same sense as
one understands self-reliance, it decreases, we look at ourselves, rather than
rising. And that this also holds true when ascending beyond us to the earth, the earth
itself proves through all that we find in it. And only insofar as the earth is still above
us in a much higher sense than we are above our eyes, ears, both can not quite be
compared. But so far it can be compared that we should not seek a less in the earth in
the same way in which it offers all the signs of more.
Do you need freedom for the soul? But the earth can not possibly have less
freedom than we, if not only the freedom of every single human being, but also all
free agency, what we may assume in human history, fall to her, may we always take
liberty as we wish. The whole free action of the earth is only an inner than ours; but
this proves their greater freedom. In our actions, which we call free, we are partly
influenced by external circumstances, partly with disabilities; Freedom, however,
essentially belongs to freedom from the inner principle, and it may be the case that
freedom (not in view of the difference between freedom and necessity) and liberty
can not be defined by it alone. Everything now, what determines us from the outside
earthly and hinders earthly, is itself one of their inner self-determinations (see
Chapter III). And how much more unpredictable, for no reason of necessity
adequately explainable by us, presents the inner history of humanity, indeed of the
whole earth, as the inner history of a human being. Who can calculate man's
production through the earth as a necessary act? If the unpredictable is a sign of
freedom for us, the earth is above us in this respect as well. Who can calculate man's
production through the earth as a necessary act? If the unpredictable is a sign of
freedom for us, the earth is above us in this respect as well. Who can calculate man's
production through the earth as a necessary act? If the unpredictable is a sign of
freedom for us, the earth is above us in this respect as well.
Or would it rather be the outwardly free movement that someone misses on
Earth? But how could such be essential to the soul of the interior, since even with us
it is but an insignificant, often even missing offshoot of the internal movements that
are essential for inspiration alone. The thought that moves the arm is not related to
the outer movement of the arm, but to the inner movements of the brain, and how
many thoughts go inside without actually discharging themselves in external
movements. The arm, the leg may be tied or dropped, the thought goes as well as
before, if only the inner essential movements of the brain are still going away; only
when these falter, he falters along, or, if you prefer, when he falters, they
falter. Outwardly free movements of the arm and leg can only be required where an
arm and leg itself need to achieve external ends, as with us, but not so with the earth,
which does not attain the same ends by external means needs, because it has us in it
as a means to that, but receives what it also needs from the outside, as a heavenly
gift. Here are the earlier considerations; which, on the contrary, establishes a
preference as a disadvantage of the earth against us. For did we not see how our
outwardly free movements are connected only with our neediness and one-
sidedness? Or, if we sometimes play out of pleasure in outward movements, this is
not related to a facility, which is calculated on the basis of our external neediness and
one-sidedness, and which, of course, also wants to keep up in the game and keep
lively through the game for the need, a game which becomes an inner self even for
the earth. It does not mean that she does not have such an outward appearance as we
do. Man, as he raises himself more about external neediness and sensual play, lets the
external movement withdraw more. How high in this respect is the cultivated man
above the savage. He is constantly engaged in the hunt for and war over what he
needs, and how angry he behaves in his dances; but he also likes to sit calmly on the
mat and smoke his pipe if need does not press him; he does it for days. The cultured
man relieves himself already a part of the external free activity on his load and
Zugvieh and finally on his machines; his dance becomes more sated and calmer; only
inwardly does it stir more varied in him than in the simply raw savage, and even as in
the animal that predisposes him so much in external movements. But even in the
cultivated people, the farmer and manual laborer work more externally than the
philosopher and king, whereas they work just as much more inwardly; and while the
band of commons must set their own legs to march, the officer probably sits on
horseback and lets himself be carried away; the general remains seemingly idle
behind the front when the armies fight. He works least externally and most
internally. Should not put that clear, what externally and internally mean free
movements against each other? It is precisely our highest, freest, spiritual activities
that proceed in purely internal movements; The more we retreat into thinking, the
more creatively the phantasy operates in us, the more all outer play of the limbs
rests. But who would like to assert, or could prove, that what happens to us as a
temporary state of spiritual elevation and concentration can not be the natural state of
creatures of a higher and more concentrated nature? Should higher beings everywhere
only imitate the lower ones, even in that which belongs to their lethargy, are they not
to imitate, rather than the lower to their highest states find the pattern, as a rule, of the
higher? Spiritual activities are only carried out by purely internal movements; The
more we retreat into thinking, the more creatively the phantasy operates in us, the
more all outer play of the limbs rests. But who would like to assert, or could prove,
that what happens to us as a temporary state of spiritual elevation and concentration
can not be the natural state of creatures of a higher and more concentrated
nature? Should higher beings everywhere only imitate the lower ones, even in that
which belongs to their lethargy, are they not to imitate, rather than the lower to their
highest states find the pattern, as a rule, of the higher? Spiritual activities are only
carried out by purely internal movements; The more we retreat into thinking, the
more creatively the phantasy operates in us, the more all outer play of the limbs
rests. But who would like to assert, or could prove, that what happens to us as a
temporary state of spiritual elevation and concentration can not be the natural state of
creatures of a higher and more concentrated nature? Should higher beings everywhere
only imitate the lower ones, even in that which belongs to their lethargy, are they not
to imitate, rather than the lower to their highest states find the pattern, as a rule, of the
higher? the more all outer play of limbs rests. But who would like to assert, or could
prove, that what happens to us as a temporary state of spiritual elevation and
concentration can not be the natural state of creatures of a higher and more
concentrated nature? Should higher beings everywhere only imitate the lower ones,
even in that which belongs to their lethargy, are they not to imitate, rather than the
lower to their highest states find the pattern, as a rule, of the higher? the more all
outer play of limbs rests. But who would like to assert, or could prove, that what
happens to us as a temporary state of spiritual elevation and concentration can not be
the natural state of creatures of a higher and more concentrated nature? Should higher
beings everywhere only imitate the lower ones, even in that which belongs to their
lethargy, are they not to imitate, rather than the lower to their highest states find the
pattern, as a rule, of the higher?
One more thing: Like many animals, for I do not want to speak of the plants, whose
soul, after all, one may doubt, stand firmly and only move their parts against each
other. How can one then keep the earth, which is not even fixed, but only lawful,
dead for the sake of this law, since it moves its parts, the living creatures themselves,
unspeakably more freely against each other than those fixed animals do? Of course,
these are only very low animals that are stuck. But animals, but with soul. Who dares
to doubt it? And we already know that the highest touches with the lowest from a
certain side. Why, then, do these animals stand fast? Because to them comes what
they need. And so, for the same reason, the earth only moves through space according
to fixed legality. Any deviation from that would put her in circumstances she did not
need. Its internal life-process is as well calculated on the fixed laws of the external as
those of those animals on its firm footing. But that it is only a fixed legality, not a
firm state, puts them, like so many others, higher than those animals.
So great dissimilarity, even after all, may have the earth with us from certain sides,
and if it were even greater than it is, what can it bother us, if only this contrast is only
the greater height and fullness, not a want of what the soul needs to express its
essence, indicates? The earth is just as similar to us to prove that it has a single,
individual, independent soul as we do, and so unlike to prove that it has a higher,
higher degree of individuality and independence, since it is An absolute does not exist
here except in God. All the dissimilarity of man and the earth according to existence
and action lies only in the fact that the earth-soul is not built alongside the human
body in substances, works, purposes, but over-built, but other individual bodies are
even more individually juxtaposed than the human body is to the human body. But is
it the body, how should it not be the soul, as long as the body has to be regarded as
the expression or mirror of the soul?
Having found all external signs on earth, that they are an animated being in an even
higher sense than we, we would have to be satisfied with it if it were a pure being,
because this is the only way, the soul of opposing beings get at. But since we
ourselves belong to the parts, members of the earth, this does enable us to perceive
something more than outward signs of their soul, but rather also something directly of
their soul itself, namely, that which of them in ourselves ; comes in, or the moment
that forms our soul from theirs. And by sharing something of her soul, we also share
something of her consciousness that makes her soul; Of course, as a mere partner in
her soul, we can have her whole being so little
Of course, as long as man, animals, and plants are allowed to be considered as
external to and on the earth, their souls can only be thought outwardly in relation to
the earth, the earthly system, and like the bodies without the bond of the whole
system as something scattered, the souls must appear as well. But when all previous
considerations have shown that our bodies are really parts, organs, members of the
earth, of the earthly system itself, even more solidly bound to it and bound in it, as
the parts and members are bound in our bodies, so too are our souls necessary for the
soul of the earth and are bound by it, for the seat of the soul can be judged only by the
physical to which it belongs. Now, of course, we can do the spiritual bond that binds
all the souls of the earth, not so directly perceived as the physical bond that binds all
their bodies, because then we ourselves must be the whole spirit of the earthly, who
represents it; but we can and must see in the physical bond the expression of the
spiritual, for we have no other means of seeing a spiritual bond that extends beyond
us, but in our own body we have an example of such expression, which leads us to
Conclusion just as justified as it makes possible.
Although it is only from this that the earth bears intelligent men, it would not
follow in itself that it is itself sensible or even more intelligent than it is. An assembly
of clever people is often a fool; a pond with lots of fish does not feel as much as
every single fish for itself, as a matter of course nothing. And so the earth as a whole
might be more stupid, after all, than all humans and animals feel on it or nothing at
all. Certainly, if humans and animals were thrown on her as outwardly as a gathering
of people, who come together only according to these or those outward points of
reference and also disperse again, or as the fish in the pond; for it is not the assembly,
the pond, but only the earth that becomes an individual, self-contained, inseparable
whole concludes, and the congregation neither the humans, nor the pond has
produced the fish. But all men and all assemblies of men, and all fishes, and all
ponds, have grown in functional connection from the earthly system, as they are fit
and inseparable in it. If we want to compare the earth properly, we must compare it
with a congregation that has just as organically developed from itself, as it does, and
is still connected, like it. Such a gathering is the gathering of our eyes, ears and brain
fibers and whatever else is in our body. We are always traced back to this
comparison, except that in the case of the earth there is always a body in a higher
sense, because ours ourselves enter into it. Our body, ie the soul of our body, now
knows everything,
From the very beginning, too, one has always been more motivated to acknowledge
a general bond of the earthly spirits in a larger spirit, the more one has deepened the
gaze, and even this spirit, as one hitherto grasped it, was more in the name than in the
spirit After all, it was only because you did not deepen it enough. But the good name
indicates the worthiness of the matter. To speak of a spirit of humanity has now
become so familiar as to speak of a spirit of man. Yes, who does not think so? One
would believe oneself to be spiritless if one did not want to acknowledge the spirit
over oneself; the fragmentation of men from the common sense will no longer exist
before the higher gaze. And do not prove a thousand ties of the state, religion,
science, sociability, that humanity is really a spiritually connected? But is she by
herself and alone? Is it not rather the connection of the whole earthly system, in
which the human element enters into, what connects men to mankind? All means of
human intercourse reach beyond man, and are only grounded in the general
connection of the earthly in a self-contained manner. Even people and peoples who
live isolated from intercourse with other people and peoples still remain wholly
enmeshed by this connection. But what else does it bind to the rest of humanity, as
the universal connection of the earthly? But in the same context, even more than
humanity enters, all animals and plants enter at the same time, and even more than all
animals and plants. So also the souls of all animals and plants will enter into the
higher spirit and a little more than all the individual souls; something above all
individual souls, just as the connection between the bodies in the earthly and the
earthly is something above all the individual bodies. Would not it be strange enough,
since our mind includes so many moments of different kind and order, if a spirit
above us should only include moments of the same kind and order, merely human
spirits? Would not that be like the low organization of a tapeworm? Would not it be
strange enough, since our mind includes so many moments of different kind and
order, if a spirit above us should only include moments of the same kind and order,
merely human spirits? Would not that be like the low organization of a
tapeworm? Would not it be strange enough, since our mind includes so many
moments of different kind and order, if a spirit above us should only include moments
of the same kind and order, merely human spirits? Would not that be like the low
organization of a tapeworm?
If someone looks at a game of chess, is he just looking for the spirit of chess in the
figures or even the officers, rather than in the whole composition of the figures and
the board? What did the figures mean without the board with its fields? And what did
the people without the earth mean with their fields? In chess, of course, there is no
talk of a particular spirit of the game, the game of chess does not play itself; only our
mind has conceived the game of chess and plays with it, as with something
external; but it can not be otherwise with the inward spirit and mental games of the
self-living figures on the earth, whose play has been invented by the living God, who
does not conceive and play a mere external game like we do. It can not be
otherwise because the same conditions of the connection are here inwardly
immediately present, as they are externally made by us through our inwardness. Only
this will and must be different, that while we only know about the game of chess,
because basically only we have the spirit of chess in us, the earth will know about
itself and its characters, since they have the spirit of it in themselves Has.
One may ask: How is it possible that all material, corporeal, which is used for the
intercourse of people, sound, writing, roads, etc., combine spirit with spirit, transplant
spiritual things from spirit to spirit, and thus play in a higher spirit can convey? Does
not it have to interrupt rather than establish the material of the spirit as a
material? Nevertheless, it is certain that it ties him. How is it possible? Not at all, if
that is how one usually thinks of oneself, when everything that lies beyond man is
soullessly dead; but very simple, if all this belongs to an essentially animated being,
because then it is also a co-carrier and co-mediator of his intellectual property and
doing. Like our bodies through the corporeal, our spirits are then related by the spirit
of that being, and every other kind of spiritual relationship will be carried in him by
another kind of bodily relationship. It is no different in us that the eye and the ear are
related by material paths, and only when these pathways belong to our general body
with a general spiritual being do facial and auditory sensations enter into spiritual
relations. What reaches out beyond us is just the continuation of what is already in
us. In this way, everything becomes clear, understandable through the whole, but in
the ordinary way of grasping the matter, lies a difficulty that overlooks only the habit,
only lets the inconsistency overcome, a leap lies over a self-made trench. For if, after
all, one must acknowledge a spiritual intercourse of humanity by means of material
means, how do the material means come to effect him, if they are only turned on
between the enthusiastic parts of the earth, do not themselves contribute to their
spirit? How can even a spirit of humanity be made by means that are only an external
aspect of the mind?
It is true that a spirit of humanity, as one usually thinks of it, may still exist quite
well; for to preserve the most untenable idea that one can have of a spirit, of course,
the most untenable auxiliaries are necessary. But later. For now it is less a matter of
how we have to think of a spirit of the earthly than, first of all, of having to think of
such a thing; only that we can not think of him without the basic quality without
which he would be his spirit. And he would not be one if he did not know that in one
thing what is known in him of the particular. Then there would be many ghosts, but
not one; then we glued him by word, and he crumbled in the matter.
There is a great circle, and in the great many small ones. Every little circle has a
soul content that it encloses and closes in and around which it knows. But as the great
circle encloses all the little circles, it also includes and diminishes the soul content of
all small circles. None of the little ones are finished against the great circle, since all
are rather parts of the great one, who accordingly knows all their content; but every
little one is closed to the other little ones, none of them knows immediately about the
other content, and the great one is again concluded against other great ones, all of
which may be contained in a great circle. The small circles are us, the big circle is the
earth, the biggest god.
So all external signs of the soul have the earth, and the inner ones too. What is an
external sign of the soul we see enhanced in it; our whole soul belongs directly to her,
giving us, so to speak, a direct test of her soul. The outward signs might make us
doubt that we would not have an empty shell in front of us; your own soul proves us,
it really is soul in it; one's own soul may leave us in doubt whether it is not merely a
trifle of soul or a fragmentation of souls present here; the outer signs prove to us the
higher link that reaches beyond us and encompasses us.
Considering this accommodation of two ways, we are indeed very much in favor of
our task of proving the existence of a soul in the earth against the task of rendering
soul in the plant. The plant stands so completely beside and below us, briefly apart
from us, that we can not immediately perceive a spark of its soul, because each soul
stands only to itself in the relation of direct grant. Only the contemplation of material
conditions and conditions was there, which we now had yet to see how they could
indicate or demand soul-existence in a reasonably satisfactory connection; but how
much more advantageous it must have seemed to us, even if we could have shown
something of the substance of the soul directly in the plant, the more so, if this could
have happened at several points of the same. The outward signs of unity would
always have us close to the inner agreement. But in this favorable case we are with
the earth. Since we all belong to the earth ourselves, there is no need for analogies
and distant conclusions to prove that the earth has soul; Everyone can recognize their
own soul directly as belonging to them, but of course not alone with it. What did he
want alone and alone with the monstrous earth cake? But now come the simplest
analogies and heart-needs, which oblige us, at least in other people, soon to recognize
animals, more or less similar souls as in us. We are as sure of it as our own. So there
is certainly soul in the earth beyond each of us. All that remains to be done is to show
that these souls are not as fragmented as we usually perceive them, and this is done
by first considering how we have considered that their bodies and bodily processes
are not as fragmented as we are they usually conceive; the bodily above us must serve
us as an expression of the spiritual above us; secondly, consider how our individual
spirits for themselves only bear the character of one-sidedness, which demands a
bond in a more general spirit as well as in that connection finds all the earthly visibly
expressed; thirdly, in the future, we will consider how to make the great leap between
God, who rules the universe, and spirits, like ours, to master only the smallest specks
of matter, to reasonably still seek intermediates. But if the bodies of the celestial balls
form such between our bodies and between the all-comprehending world, to which
the all-comprehending God belongs, how should we not be inclined to make mental
intermediate steps as well. But these can not be intermediate stages of weakened
individuality and self-reliance, but only of us, because everything that has the final
commandments is in this sense.
If, after all, the plants may outdo us by some crude similarities, such as composite
cell-building, nutrition, reproduction, the similarity of the earth, we can only find
hints that their soul is closer to ours from a certain side than the soul the earth. And
how could she not? she is our neighbor on earth, on the other hand we are not
neighbors to earth, who only have their neighbors in heaven. With regard to the
general signs of the soul, the earth always remains in great advantage against the
plants, even against ourselves, if we consider it right. Only that we need no external
signs for us at all.
If humans, animals and plants are neighbors on earth, then man is the higher preferred neighbor,
and thus is closer from some side of the earth than the plant, as the word neighbor is not really
meant for the relation of the higher and the higher Lower fits; only in comparison with the even
higher are both neighbors.
Of course, we do not hide the fact that the objective advantages for the proof of a
soul in the earth are far outweighed by subjective disadvantages that stand in the way
of our susceptibility to it. Since it was necessary to believe in a vegetable soul, all it
took was to contract, to constrict; it was easy and convenient for everyone; A plant-
soul appears only as a weak child against a human soul; Indulgently one looks down
on it, yes, the new-born doll likes to weigh; But now it is necessary to forcibly
expand the idea, to grasp all conditions on a new, large scale, which is difficult for the
spirit, so hitherto so closely tied up; a monster that grasps us, one should look in the
eye, one is afraid and closes the eyes rather then says, it is not there, because one
does not want to see, and if it shakes us, one assumes rather that we are shaking it. If
one looks at it with courage, one would find that it is not at all the monster we believe
it to be, for it is our friendly, ancient and at the same time ever young, blooming
mother, who weighs us ourselves; but we do not recognize them in fear.
Everyone probably thought, or even thought of it, that the plants could be
animated. No matter if it was true, there was a graceful game to go through with a
few reasons for it: what's the whole belief in it? Here it is a contradiction that goes
hard in the flesh, far into everything; everyone thinks, the whole building falls, under
which he used to carelessly; although it will show that basically only one new strong
pillar will be set up in support of what must stand for all time; and only at the
moment of erecting does the whole building skid. One considers the attempt wicked,
the other ridiculous; how easy is it to condemn, how much easier it is to laugh.
Of course, it will not be omitted that many who like the simple flower to the simple
soul, since it took so little effort to do so in one's own soul, the earth, the thousand-
flourishing, nothing to concede, are afraid of the spiritual Effort that can not be
denied. Where, of course, no effort, as well as no profit.
 The hitherto so general assumption that plants are soulless, depends very much on the equally
general assumption that the earth is soulless, altogether. The plants, however individual they may
be, are so fused, so in one piece with the earth, that what is true of them must also apply to them. If,
on the other hand, soul goes into the earth, it necessarily also drives it into the plants; conversely, if
the plants have soul, the samples of the soul of the earth multiply here, the references to a general
center of the soul of the earth grow with it and join more together. By making the entire periphery
of the earth so spiritual, so to speak, the demand of a binding general center of the soul emerges on
its own.
A modern natural philosopher expresses himself in a scripture, which I otherwise read with
pleasure and instruction, in the following way about the object; for which some remarks may have
been granted to me, lest what I sought to reason with so much effort and care in my previous work
appear to have been re-painted with a few light strokes of pen. An occasional view of the general
point of view, which makes today's philosophy so opposed to the expansion of the conscious soul
beyond man and animal, may be linked to it.
is, therefore, without soul, without sensation, a dumb, innocent, sorrowless and joyless life,
which belongs to the earth just as much as itself. The plant is therefore touched by the periodic
course of the year in a manner quite different from that of the animal; she is the living year, the
germinating, the blossoming, the fruitful and the dying earth. "
I am now asking against this: First of all, why should the question of soul be less so, that the
plant, with its own independent activity, faces the inorganic nature individually, as if it externally
seems to have grown together with the soil, but in fact only grown into it? is. It does not even merge
with the earth, it is, so to speak, merely put into it, and shows only a relative difference from man,
whose sole also attaches itself to the ground, and who by no means can rise so high with his head
above it as the tree with his treetop. Should this bold ascend over the ground not apply to the soul of
the plant, when, however, the rooting down into the ground is true? It seems to me that both are
logical and cancel each other out in the real implication. Of course, only one thing fits, not the other
as a condition. How true is the meaning attached to the ground, that the man, who clings to the
ground so much that he can only ever set off one foot at a time, is so much more animated than the
butterfly and Birds that rise so high and free above it; after that he could only be a creature whose
soul, even with one foot, breaks free from the shackles of the unconscious, without ever getting
beyond it, except perhaps by means of the balloon; but the Earth, at its total separation from other
bodies of the universe, should stand at the highest point in the scale of inspiration, while it is
precisely the attachment to it that makes the plant soulless. The answer will be: there are other
reasons which animates man high, makes the earth seem not animated; it does not depend solely on
the attachment to her. But why, then, turn one unattainable ground unilaterally and solely against the
plant? How true is it that corals, oysters, are even soldered to the solid mass of earth by an earthy
substance, quite right in a cast-iron and river, while the plant drives many more living roots in the
ground, and drives on and on rocks so that it can blow up and over rocks with it climbs far for
food? After that, the author must consider the corals and oysters to be more insensitive than the
plants if he wants to remain true to himself. He will not, however, because the corals and oysters
otherwise have too much affinity with other animals that are once regarded as animated; but hereby
it is plain that that characteristic can not mean anything for the question at all. If it is philosophical
to deduce from general propositions, they must be universally valid.
And let's let the earth really be soulless dead and make the intimate connection with it
soulless, the individual life process but nothing for soul, sensation mean, because then the
conclusion is, then knew, thoroughly understood, not all animals, man above all, even more
soulless, be more insensitive than the plants? For are the animals less inseparable of the earth than
the plants, and not even more, or more versatile, though not with the solid but with the whole earth
(see Chapter II)? But is it possible to strike the latter lower than the former, when the connection
with the soulless is supposed to render soulless? The more of the bonds that devour us with the
dead, the more we ourselves will afterwards be swallowed up in death. The plant can indeed its
roots, by which it is connected with the earthly system, does not stretch far, it grows together, so to
speak, only with the small spot on which it stands, but the animal with the whole space through
which it moves, which gives it ground, from which it stands Draws air and food; for it does not start
from the earth a hair more than the plant, always remains like these an inseparable, only more
displaceable, the points of contact with the earthly more changing, but insofar as with its dead
process more and more diverse merging piece of Earth, which, though individually enough, differs
from its external world by its life process, its activity; but this, after the argument, does not mean
anything for individual soul, sensation, since this also belongs to the plant. And even the plant
pushes its parts only from a fixed point of view, forwards and changes the points of contact with the
earthly. There is only relative difference. Of course, the animal moves quite far away, on different
sides, out of an inner principle, in order to achieve ends; the plant stops, but the plant, too, drifts
from its firm state, out of its inner principle, leaves, flowers, leaves in all directions the height and
down, too, do it for purposes; though stimulated by external stimuli; but that's the way it is with
animals. Again nothing but relative differences; but one wants to make an absolute connection to
this: in the animal, a soul should appear for whose sake the animal is there and so purposefully
built, nothing in the plant; it should only appear to others as if there were something in it, like in the
animal, for whose sake it was built and so purposefully; but it should just be external
appearance. With all signs of inner purposefulness, it should apply only externally appropriate.
The plant, it is said, does not set itself free for self-contained conclusion, and that is to speak
against the inspiration; but if, in the case of animals, the self-contained conclusion can not lie either
in the detachment from the earth or in the loosely bound to the earth, of which the first is not at all,
the last does not take place generally, even though it is not in a closed cycle or centered nervous
system can lie, what both innumerable many animals do not have; but in the end what can he do
otherwise than in the very individual form and juxtaposition of a living process against the earth,
which is also acknowledged by the objection of the plants, but only put aside, if they do not mean
an individual inspiration for the plant? should not mean any for the animals.
Firmly rooted in the ground, like the embryo in the womb of the mother, the plant should
strive towards the air and the light. But I think that in the womb of the mother, the embryo is closed
by light and air rather than striving towards it; but the sensation immediately breaks out, as he
himself breaks through light and air; In this way, when the plant emerges from the seed in the soil, it
is thought that the air and light are breaking out, and even if the flower breaks once again to a
higher light-life, it is precisely this analogy that would make me think of the sensation in the
plant. Should this double breaking up, breaking up of the plant into contact with the air and the sun,
mean only a double burst of unconsciousness? If the unconscious life process does not tire, to
exhaust oneself in empty games? Moreover, the embryo is not rooted in an innocent but in a soulful
mother; Thus, according to the same analogy, according to which the plant is to be regarded as
inanimate, the earth would be in contradiction with the basis of the argument itself, again as
ensouled, or the conclusion is reached that, if the unconscious can be fused with consciousness, an
unconscious Embryo with a conscious mother, the reverse must be just as possible, a conscious
plant with unconscious earth. If one were allowed to pay attention to the passage through analogies,
which my writing takes from a philosophical point of view, one may bring with it such turns of
analogy which can only prove or explain the opposite of what their intention is, and if they do not to
contradict themselves, just speak in our favor? But the external similarity of the hard roots devours
all other consideration and consideration, for this of course remains between the embryo and the
plant. But the fact that the firm rooting of the plant in the earth can also be interpreted differently
than in the sense of participation in the soullessness of the earth, I believe in Nanna (p. 56), even
without regard to the soul of the earth, to have shown ,
Of course, the whole argument falls when the earth itself is alive, animated, not dead. Then it
could only be asked, if not what the plant contributes to, perhaps unrelated to the general
enlivenment of the earth, as is true of a piece of soil or a wave which feels nothing for itself, but
only as a whole a sentient one Being able to build beings, just like our bony parts and bloodstreams,
helps our body, which is enlivened in its entirety. But since the objection itself recognizes the
individual opposition of the plant to the earth, we have herewith all that we need to be able to
assume an individual animation of the same.
That argument against the soul of plants is presented in a popular script, and must therefore
have seemed to the author to be most plausible and obvious. Now there is no doubt that in the
philosophical development of the author it is also connected with deeper philosophical views of it,
which are not connected here and therefore can not be denied; but can he blame us if we prefer to
rely in such matters on the simplest, most natural, but of course more circumspect, ways of
reasoning than on philosophical justifications which have such an argument as the most
comprehensible and striking? As it is a man of mind, from which it derives, in fact the reason that
they did not turn out to be more valid, depend only on a deeper non-drivenness; but it must of
course be considered good, and is truly no worse than one finds it everywhere, as long as the
indisputable premise of the earth kills death with all that attaches to it, and does not resemble man,
to whom, of course, his life last even more than his consequence, since otherwise he would have to
succumb to the same death.
Where does the philosophical soullessness of the plant and the earth come from last? From
the following basic view: The idea is to gradually free itself to consciousness from the unconscious
nature while coping with the mechanical process, and finally to overturn the self-conscious spirit in
man; first of all a mechanically dead nature and then a dead, ie soulless, life process are required as
stages of elevation. According to this philosophical view, one then constructs nature, arranges
it; where not necessary; do not you really do it? Is not the above an example of how and how to do
it? And comes to conclusions and contradictions like the previous ones. But would not it be better
to reconstruct the view from nature? So one would probably also on considerations like ours. To be
sure, even the philosophical does it quietly; but according to which principle? After this: to keep
everything less consciously in nature, as it is less external to man, I say outwardly, similar; and, of
course, it goes without saying that one does not come into consciousness beyond man, because the
earth and the world look outwardly very different from man; and do not go down too deeply among
men, because the plants again become very unlike outwardly; and since one really does not see
consciousness either in the earth or in the plants, it looks quite like gaining or confirming the view
through experience, while the experience goes even further and says that no one sees any soul,
consciousness except everyone in what he sees himself. In fact, the view can only have grown out
of that clinging reference to the tangible resemblance that rests in the very external conditions and
this half-conceived fact, because only they can be found afterwards. From sucha posteriori has
quite unconsciously the a prioriThis philosophical view of nature and mind is formed, which, of
course, is not the one that now prevails but is now predominant. From the points of view of higher
connection, higher teleology, which, in the course of nature itself, presented itself to us more and
more on every step, the higher up, the farther in the periphery we let the gaze wander, but only from
the point of view or in With reference to the viewpoint that the external appearance of a spirit which
is to be found in the whole of nature, not merely through us, in ourselves, and of ourselves, can not
be revealed in the implications of this basic view because it is precisely this not even emerged from
it. Or what would you have for the real band, that between all the earthly details in a whole whole
earth, between the organic and inorganic regions in a higher organization of the earth, between all
individual regions of consciousness, will be opened up in a higher consciousness and opened up
further, unlike a band in words? By such means, of course, everything is connected; but by thinking
to grasp the depth in the shadow or reflection of the flesh, the flesh sinks. Everything is lost in the
word and pun of an idea that has become outwardly manifest in nature, of which no one in the midst
of nature, indeed no one knows beyond them, than we do with our late-born isolated
consciousness; to explain, to replace, to conceal oneself, to deprive oneself of the power of nature
and to detoxify the spirit of nature, God is thrown out of nature and nature out of God. with it one
makes ignorance the teacher of consciousness, man the knowing God, and his conceit the king; it is
a pale ghost, which does not know anything about itself, instead of the living divine spirit which, as
an idea, still avoids nature in the realm of the dead and reminds us of its former being in God, or
even unconsciously foreshadows it. A sultry fog has thus settled on nature, in which the
philosophical light spreads a wide glow, and the sun itself is obscured. The light of consciousness
over the human being can not be understood, and the progress of natural science turns into a mad
circle, or would turn into it, if the naturalists were really tempted by the light of that lamp. But even
though they are still under the same mist, they go off to one side with a scrutinizing step and
examining hand, and when the mist is gone, they will all the more easily know how to perceive in
the higher light how the operated blind man, what he sees from a distance, can only learn to
interpret after what he first felt in the vicinity. Then one wonders how so many could follow that
note for so long. what he felt only nearby. Then one wonders how so many could follow that note
for so long. what he felt only nearby. Then one wonders how so many could follow that note for so
long.
Finally, everything is inheritance of Hegel. How, say, von Hegel? Was not the view of the
death of the earth and the dead life of the plants long ago the common view? Indeed, nothing but
the common view is born again in a philosophical garment; but unfortunately now without all the
remedies for their consequences, which the common yet fortunately by their own
inconsistencies. These inconsistencies of the common view, however, are the consequences of ours.
In a certain way, it seems to me, our view, which declares the earth itself to be the
essence of the soul, and that makes all our life revolve around its own, depending on
the ordinary view, which, conversely, recognizes in man the essence of the soul and
everything Done by the earth, such as the Copernican world view, which makes the
planets, the little creatures of the sun, spin around the sun, to the Ptolemaic, who let
the great sun turn around the little spawn, the earth.
It is true that the Ptolemaic view is closer to us, as it is closest to any being to feel
itself at the center of the whole, and it has cost many millennia and at first bitter
reluctance to let the thought, the great step, prevail He has transferred him from the
peripheral entanglement in which our reality is entangled into the clear and true
center of this reality. For everything did not seem to happen at this step, the
appearance of losing its power; what was going on and regulating over our heads to
stiffen, what was firm and sure under our feet, to shake, to turn? Who could still find
his way, who would hold the revolution? The whole old sky seemed to fall head over
heels. And yet, after the step has succeeded, Man has become native to the new point
of view, the whole world-system is clearer, more beautiful, orderly, more rounded and
founded, more reasonable, worthier before us. Not only the earthly order, but also the
grounds of the earthly order in a heavenly, not merely rules that bind time, also an
eternal bond of rules is revealed, and the eye begins to find stars before it sees them ,
Similarly, if we decide to take on the no less grand, no less questionable, no less
seemingly all-embracing step of searching for the center of gravity of the earthly not
in us but in the earth, like that of the whole in God, or rather those in the system that
makes the Earth one with us, as well as the center of gravity of the solar system, not
actually in the sun that is thought to be separate from the planets, but to seek the
system that unites them with the planets.
It may always happen that, as in everyday life the sun is still thinking about the
earth, so also man and earth in everyday life may still think in their traditional
relationship. Where it is only a matter of obviousness, this way of thinking will
always be the best, because it will be the closest. But differently, where demands go
beyond the needs of the day, and from an upper point of view, the needs of many days
in connection are to be satisfied.
Will not the following apply here as well, what has been said about Copernicus?
"Above all, we have to remember that Copernicus did not face only scientific authorities, but
at the same time a faith sanctified by the church, which in all respects had grown together with the
mind and the way of thinking of each one." It was not just a matter of introducing a new one
astronomical hypothesis, but it was a struggle with the barriers of the previous way of thinking in
general, so how should we be surprised at the attacks that the system of Copernicus had to
experience from all sides? Even Melanchthon, who otherwise wrote so conciliatory, than the News
of the new world view began to spread more generally to a friend, that one must induce the
authorities to suppress such an evil and ungodly opinion with all means at their disposal. " (Schaller,
In our question, of course, in our question, as in the case of the question of the
vegetable-soul, we are immediately confronted with the crude contemplation that the
earth does not have a nervous system of similar configuration, does not run as a
whole, cries, eats, and does and does something like ours and the animals, from
which we can grasp the soul by outward coarse manipulation, while we only take a
special kind of vessel with it, and prevent nothing, that there are also vessels without
such handles.
Shall I show again in detail, as I have done in my earlier work, that if the existence
of such characteristics can of course prove the existence of a human or animal soul,
their absence can prove nothing but the absence of a human and animal soul but not
the absence of a soul at all, not even a lower one, let alone a higher one? And who
will want to stand on the limited view, to believe that there can be only human and
animal souls in the whole world? But if there are other types, there are especially
higher-order souls than human and animal ones, then there must be other ways and
means for them to present themselves outwardly than those which which are only
characteristic of human and animal souls. And if we seek such souls, it is not
necessary to seek them for such special characteristics, but for more general ones, for
those which go to what, in spite of all human and animal peculiarities, makes the
human and animal soul itself a soul, that with to the very essence of the soul, which
we could not think of absent-mindedly, without the work of the soul in the body
having to deny itself in its most particular nature. But such things do not lie in the
existence of a nervous system of human and animal institutions, but in more general
characters, such as those mentioned at the beginning, which are now all of us in a
higher sense than ourselves. And if we seek such souls, it is not necessary to seek
them for such special characteristics, but for more general ones, for those which go to
what, in spite of all human and animal peculiarities, makes the human and animal
soul itself a soul, that with to the very essence of the soul, which we could not think
of absent-mindedly, without the work of the soul in the body having to deny itself in
its most particular nature. But such things do not lie in the existence of a nervous
system of human and animal institutions, but in more general characters, such as
those mentioned at the beginning, which are now all of us in a higher sense than
ourselves. And if we seek such souls, it is not necessary to seek them for such special
characteristics, but for more general ones, for those which go to what, in spite of all
human and animal peculiarities, makes the human and animal soul itself a soul, that
with to the very essence of the soul, which we could not think of absent-mindedly,
without the work of the soul in the body having to deny itself in its most particular
nature. But such things do not lie in the existence of a nervous system of human and
animal institutions, but in more general characters, such as those mentioned at the
beginning, which are now all of us in a higher sense than ourselves. which, despite all
human and animal peculiarities, makes the human and animal soul itself a soul, which
is connected with the most peculiar essence of the soul, which we could not think of
absentmindedly, without the work of the soul in the body having to deny itself in its
most characteristic nature. But such things do not lie in the existence of a nervous
system of human and animal institutions, but in more general characters, such as
those mentioned at the beginning, which are now all of us in a higher sense than
ourselves. which, despite all human and animal peculiarities, makes the human and
animal soul itself a soul, which is connected with the most peculiar essence of the
soul, which we could not think of absentmindedly, without the work of the soul in the
body having to deny itself in its most characteristic nature. But such things do not lie
in the existence of a nervous system of human and animal institutions, but in more
general characters, such as those mentioned at the beginning, which are now all of us
in a higher sense than ourselves. without the work of the soul in the body having to
deny itself in its most characteristic nature. But such things do not lie in the existence
of a nervous system of human and animal institutions, but in more general characters,
such as those mentioned at the beginning, which are now all of us in a higher sense
than ourselves. without the work of the soul in the body having to deny itself in its
most characteristic nature. But such things do not lie in the existence of a nervous
system of human and animal institutions, but in more general characters, such as
those mentioned at the beginning, which are now all of us in a higher sense than
ourselves.
Of course, the anatomist and physiologist would like to have a single tangible
reagent for the existence of a soul. Just as the chemist recognizes the existence or
absence of iron in a liquid at the appearance or absence of a blue color in chemical
treatment of the liquid, the anatomist and physiologist wants the existence or non-
existence of a soul just as simply by the appearance or absence of white threads in the
liquid anatomical treatment of the body recognized know as if soul in the body and
body in the body looking the same would be; and where he no longer sees such
threads or can no longer assume analogy, he no longer sees and suspects any
soul. But no experiment has ever given him any proof of any need for nerves going
beyond the animal kingdom to the soul, since even their existence within the animal
kingdom is more than doubtful for many lower creatures, no experiment can ever let
him see any soul anywhere and therefore no one anywhere and somehow can deny
it. Yes, it is not his specialty everywhere to seek or deny them; for his field is the
body, where he also assumes soul in bodies other than his own, since he borrowed the
assumption, he has learned nothing of it; and on what experience could he be based if
he sets limits to this assumption? It is only a new assumption, an acceptance of
habit; but he confuses habit and experience. so no one anywhere and somehow they
can deny. Yes, it is not his specialty everywhere to seek or deny them; for his field is
the body, where he also assumes soul in bodies other than his own, since he borrowed
the assumption, he has learned nothing of it; and on what experience could he be
based if he sets limits to this assumption? It is only a new assumption, an acceptance
of habit; but he confuses habit and experience. so no one anywhere and somehow
they can deny. Yes, it is not his specialty everywhere to seek or deny them; for his
field is the body, where he also assumes soul in bodies other than his own, since he
borrowed the assumption, he has learned nothing of it; and on what experience could
he be based if he sets limits to this assumption? It is only a new assumption, an
acceptance of habit; but he confuses habit and experience. an acceptance of habit; but
he confuses habit and experience. an acceptance of habit; but he confuses habit and
experience.
If we knew what the nervous system is capable of serving the soul in accordance
with its nature, form, and ability to find itself in the service of the soul, it would be
true that it is really something that only nerves of the soul can afford to identify her
and the soul's absence; but for us it is completely unexplainable what gives the
filamentous nerves and the uncentered brain that importance so important to our own
soul; it remains quite puzzling to us, even incomprehensible; So how can we see a
necessary condition of all the soul in them, since we can not even understand how
they are such for ours? And if we strive to understand it, we always come to it: it is
because they are experiential, for no conclusion could teach us, to communicate those
general essential relations, connections in the physical, which we consider truly
characteristic of the soul-existence; But if these essential points can occur even
without protein-like strands and cerebral clots, why do we want to demand such a
soul-existence? That does not mean binding the body through the bond of the soul,
but the soul through bodily cords.
Occasionally I carry something to Nanna, which is not without importance for our present
considerations.
In Nanna (p. 38) I said: If a flute without strings can give sounds which a violin can only play
with strings, there is no obstacle to believe that even a plant without nerves can give sensations
which an animal can only communicate with Can give nerves; for what of objective excitement can
just as well apply to the subjective origin of sensation; for one, there is no other logic than for the
other. Now I want to remind you that one can find confirmation of this already in the animal
kingdom itself, which was not available to me at the time. It used to be thought that if the polyps,
infusoria, and some intestinal worms were affected, it would be due to the existence of nerves that
just could not be found. Now, according to recent investigations by Dujardin and Ecker, one is
probably pretty much convinced that that they really have no nerves, because at the same time they
have no muscles; because both are always found together. Instead of nerves and muscles, they have
only a patchy or meshed contractile tissue that connects the function of nerves and muscles. Yes, the
connection of nerves and muscles is so essential everywhere that, even in human abortions, muscles
and nerves of a limb are always found wanting at the same time. Here one can see quite clearly how
sensation, even without nerves, is possible in other than the usual organizational plane. Or would
you rather deny now the polyp and Infusorien sensation? You do not become that; one will change
the conclusion, though not the inference. Even what a contractile tissue has, can now feel; nothing
else. I mean, a higher view sees a higher expansion here. If there are beings that can only sense by
means of nerves, and others who can again only feel by means of a contractile tissue, then it will not
matter at all, whether nerve, whether contractile tissue; but from something that is common to both
means; but as long as one does not know what that is, it may also be common to a great many other
remedies which look so different or even more different from nerve and contractile tissue than these
among themselves.
Moreover, the earth is not lacking even a nervous system, not flesh, not blood, not
running, screaming, eating; It also comes along with it, the people and animals to
come with their own. Only that the individual brains of humans and animals on the
whole do not again form a human or animal brain, the legs on the whole not again a
leg, the voices in the whole not again a single voice, etc. But in us the nerve fibers in
the whole form again a nerve fiber? No, they form just a brain or nervous system, a
complex combination of many nerve fibers, which in the context of the whole body is
something quite different, acting on a higher, more general principle, in a higher
sense something than all the individual nerve fibers for themselves. In the same way,
human brains, in the context of the whole earthly realm, form something very
different from a brain, something higher, more general, and higher, and in some sense
more united than all the individual human brains. To form an earlier picture here, the
individual letters or words that we utter or write do not form again a letter or a word,
but a speech of much higher meaning, much greater meaning than the letter that Word
has. It will not be otherwise with the sense which inhabits the connection of our
brains, except that we individuals can not read this higher meaning, since we
ourselves enter into it. more general principle Acting, higher-meaning, in a higher
sense some things than all individual human brains. To form an earlier picture here,
the individual letters or words that we utter or write do not form again a letter or a
word, but a speech of much higher meaning, much greater meaning than the letter
that Word has. It will not be otherwise with the sense which inhabits the connection
of our brains, except that we individuals can not read this higher meaning, since we
ourselves enter into it. more general principle Acting, higher-meaning, in a higher
sense some things than all individual human brains. To form an earlier picture here,
the individual letters or words that we utter or write do not form again a letter or a
word, but a speech of much higher meaning, much greater meaning than the letter
that Word has. It will not be otherwise with the sense which inhabits the connection
of our brains, except that we individuals can not read this higher meaning, since we
ourselves enter into it. but a speech of much higher meaning, much greater
significance, than the letter that has the word. It will not be otherwise with the sense
which inhabits the connection of our brains, except that we individuals can not read
this higher meaning, since we ourselves enter into it. but a speech of much higher
meaning, much greater significance, than the letter that has the word. It will not be
otherwise with the sense which inhabits the connection of our brains, except that we
individuals can not read this higher meaning, since we ourselves enter into it.
That the whole of the brain-mass which exists on earth does not form a single
coherent compact mass, but divides into parts, that is, the individual brains of man
and animals, and each of which is furnished with its special sensory organs, has its
very important teleological significance now aiming at everything else rather than
making a broken being out of the ground. In this way, each game is capable of
making itself the center of particular influences and of presenting it in the most
appropriate way, and the free mobility of our brains comes to the aid of it. If all the
brains of the earth had been put in a lump, all eyes should be united in one or two
eyes, and firmly connected by nerves, so that the whole thing would look like a
human being, thus the earth could have received much less profound and varied
impressions, and could with much less internal freedom than it now does. If we have
to believe that the freedom of our thoughts is itself associated with a corresponding
freedom from movements in our brain, then we can maintain a higher intellectual
freedom linked to the gang's not boundless freedom, with which the whole brain
moves against each other become. There are not only free movements in our brains,
but our brains are led about in free movements in the higher whole of the earth; and
the reasons for this are largely in interrelations of these brains, which intervene in
them. If we have to believe that the freedom of our thoughts is itself associated with a
corresponding freedom from movements in our brain, then we can maintain a higher
intellectual freedom linked to the gang's not boundless freedom, with which the
whole brain moves against each other become. There are not only free movements in
our brains, but our brains are led about in free movements in the higher whole of the
earth; and the reasons for this are largely in interrelations of these brains, which
intervene in them. If we have to believe that the freedom of our thoughts is itself
associated with a corresponding freedom from movements in our brain, then we can
maintain a higher intellectual freedom linked to the gang's not boundless freedom,
with which the whole brain moves against each other become. There are not only free
movements in our brains, but our brains are led about in free movements in the higher
whole of the earth; and the reasons for this are largely in interrelations of these
brains, which intervene in them. with which the whole brains are moved against each
other. There are not only free movements in our brains, but our brains are led about in
free movements in the higher whole of the earth; and the reasons for this are largely
in interrelations of these brains, which intervene in them. with which the whole brains
are moved against each other. There are not only free movements in our brains, but
our brains are led about in free movements in the higher whole of the earth; and the
reasons for this are largely in interrelations of these brains, which intervene in them.
Another teleological reason for the division of the brain-mass and the sense-tools of
the earth into parts can be found in the fact that in such a way the injury of the
individual becomes harmless for the whole.
These are the same reasons that have given us two instead of one eye, one ear, half
of the brain, and given the eyes some mobility. Only that they have been working on
the earth to much higher standards in a much higher sense. But do we see with two
eyes, do we think with two brain halves less in one, than if we had only one eye, one
half of the brain? Why it takes the earth?
"Basically (as I read in the essay of a thorough naturalist), the brain and spinal cord consist of
many individual central organs, which are only connected by nerve fibers, for if one splits a frog,
for example, into three pieces, In each individual there are still activities which irrefutably
demonstrate the efficacy of a central organ, but of course the three pieces will not carry out any
harmonious movements, even if, instead of dividing the frog into several pieces, one only applies
the spinal cord It must be assumed, therefore, that the brain and spinal cord consist of several
central organs, each of which is independent of itself and to some extent independently of the rest of
its specific activity,but that all these central organs, by the fiber connection which holds them
together, become a central organ of higher potency. "(Volkmanns Hemodynamik, p. 395.)
Why should not what applies to the various parts of the brain apply to even greater potency
from the different brains themselves? Instead of fiber connections, we all have the connections that
mediate human intercourse, of which it is factual, that they impart spiritual relationships whose
immediate consciousness, of course, can only fall into the higher mind. The higher linkage happens
only by means other than the lower one.
It seems to me that one sometimes comes into its own contradiction. When I say,
the brain is the main organ of the soul in man, and every thought is carried by a
movement in the brain; for instance, in order to raise the mind above matter, how can
one say that the freedom of thought adheres to the orbits drawn in the brain; There
you see nothing but solid fibers in an absolutely definite position. Conversely, if I
attribute to the earth a certain soul, where it has a similar self-bound organ as the
brain, one asks, and because humans are free to walk among each other, they are not
bound together like the brain fibers, the expression of the unifying one Bandes of
their souls, one is both wrong.
We are also a little mistaken in the fact that we regard the elaborate elaboration of
our brain as the expression or condition of the uniting unity of our consciousness,
since they only express or mediate the high, though ever subordinate, development of
our mind serves. If there were nothing in it but to condition or carry the unity of our
minds in feeling or consciousness on the part of the body, there would be no need for
any careful or complicated institutions. The infusorium, the polyp, the worm, the
insect, in their simple, raw construction, feel what they once felt to their scattered or
missing nerve centers, certainly as good as determination of the same soul as we do,
but they do not feel so high, rich, intricate and Developed like us; their unity of soul
is not divided into such manifold, intersecting and overlapping, reflecting and
reflecting individual-like moments and references as ours. Everything in the world is
connected with no particular institutions in the unity of the divine Consciousness; the
unity or connection of consciousness is in general a universal divine fact connected
with the whole natural context, in which connection light and air, water and fire, with
their abundant relations Forces, as well as anything organic, and for which it requires
neither the nerves, nor a nervous connection. We would have to deny a omnipresent
and omniscient God in nature to deny it, which does not assemble itself into a self-
conscious sphere, and in our bodies it does not do the single bone, not the single
muscle, not the single nerve fiber for itself, that goes into such a sphere. So
everywhere one does not ask oneself, where consciousness is concerned and ends, it
is not important to make a conscious distinction between conscious and unconscious,
since in connection everything contributes to forming consciousness, but to
distinguish higher and lower consciousness spheres from each other and what to
external spheres of consciousness, and thus appears alien, yet helps to connect them
in a higher sphere of consciousness.
 So, at least between our brains, the nerve fibers that we still perceive between the
ganglia of the insects may be missing. They are not necessary for the connection of
consciousness per se; the general context of nature alone suffices. If, of course, it
were only the most general context of nature which was present here, then it would
only be the most general divine consciousness, which established the connection of
our spirits; but as the earthly system, in which our brains connect, is even more
individual to the other world bodies than our body, in which our nerve fibers connect,
other earthly bodies, so does the spirit in which our spirits link to be even more
individually opposed to other heavenly spirits. The high development,
however, Those who win our spirits with reference to the entanglement of their
brains, then, of course, become the higher mind in a still higher sense; since his body
contains an entanglement of all these brains by means other than brain and nerve
mass.
It is said, for instance: but how much expenditure of fine inner construction was
needed in our sensory organs and in our brains to justify the simplest sensory
sensations, and then the course of our rational thinking on the part of the body; and
yet, the mere raw insertion of the inorganic between us and the other organisms
should make the earth a spiritually more capable being than we ourselves are?
Now, of course, the inorganic beyond ourselves could not give a spiritual more or
higher to the earth than the organic within us, no matter how leash wall and colors
between the figures of a painting can give to it something more spiritually significant
than the figures for themselves; but it is another with the connection between the two
by the other, a connection which, as we know, is not incidental, loose and raw, but
conditioned, intimate, and thorough and expedient in all the relations in the primal
ground of the earthly kingdom. Let us be careful only to fall back into that departing
consideration of the organic from the inorganic, and herewith that humiliating
contemplation of the latter, which, unfortunately, is so familiar to us as if the
inorganic could merely be an interruption to the organic.
A railway, in the context of human traffic and considered as the mediation of the
same, is still considered something other than an iron rail according to their cohesive
and tightness conditions for themselves or only to other rails again, just like a piece
of nerve rail, in the interrelation of our internal physical traffic Considered as
mediating it, it is quite different from a piece of nerve fiber, considered in terms of its
cohesive and impermeable state by itself or in relation to other nerve fibers. The
nerve fiber now only means something more than a protein fiber, as movements on it,
the carrier of something spiritual, and so also means the railway only infofern
something more than an iron rail, as people on it, carry something spiritual. But there
must be trains here and there to go on it, drive on it, a higher traffic, even a traffic
take place at all. Let all the roads between two cities fall away, and the cities fall apart
without reference, as eye and ear would fall apart without reference, when all the
nerves and the arteries of the path fell away in between. Nerve and vein pathways,
however, when considered individually, are much simpler than the eye and ear itself,
but their connection with the involved organs gives rise to a higher whole; indeed, the
higher is established by the compound rather than the connected, and if we look more
closely, then the multiple complex of the connecting nerve and oratorial pathways in
the whole union (as the brain) forms even an even greater involvement than in the
organs connected thereby find yourself
We can find the paradox that in the seemingly simplest, most raw, as the binding
middle link, the very highest level of the spiritual hangs just in such a way confirmed
in our own body; and what we see outside in this regard, can only be regarded as an
increase of the principle valid in us, which is demanded by the greater height of the
higher being above us. Nothing seems rougher to the raw gaze, and in its elements is
really simpler than the brain; it appears as a uniform, soft, disorganized mass; in the
past it was thought to be only a cooling sponge of blood, otherwise quite lethargic. In
the brain, however, innumerable interconnecting, intersecting paths, though nowhere
in one center, open up to the finer contemplation of everything that works and works
in the body. Not only eye, Ear, including tongue, nose, stomach, skin, limbs,
everything would fall apart without this finely ridged lump. It is no different from our
previous consideration of the brain that is still our contemplation of what binds
organic life to the earth's surface. We also hold air and sea and land, so to speak, only
for a cooling lump in relation to the warm body of the organic life; yet air and sea and
land are awash with a thousand beams of sound that carry people's thoughts to
people, a thousand beams of light that carry people's gaze to people and guide people
in their own traffic, of a thousand solid roads and canals on which the people
themselves move to each other, of a thousand ships that cross the sea, of a thousand
messengers, letters and books, to carry the thoughts into the farthest distance and
partly to sustain them through the longest time. Houses, churches, cities, monuments,
a thousand tools of traffic and memory that hold together and expand human life
develop in the same sphere as in the course of human training a thousand tools of
internal communication and memory may develop in the brain Of course, we can not
see it so clearly, because the brain is not so spread out before us as the earth's
surface. And if we do not have the brain ourselves, can we see more clearly the
consciousness and the connections of consciousness which attach themselves to all
that in the brain than what we seek in the outer world? Cities, monuments, a thousand
tools of communication and memory that hold together and expand human life
develop in the same sphere as in the course of human training a thousand tools of
internal communication and memory may develop in the brain, which we certainly
develop can not see so clearly, because the brain is not so spread out in breadth and
size as the earth's surface. And if we do not have the brain ourselves, can we see
more clearly the consciousness and the connections of consciousness which attach
themselves to all this in the brain than what we seek in the outer world? Cities,
monuments, a thousand tools of communication and memory that hold together and
expand human life develop in the same sphere as in the course of human training a
thousand tools of internal communication and memory may develop in the brain,
which we certainly develop can not see so clearly, because the brain is not so spread
out in breadth and size as the earth's surface. And if we do not have the brain
ourselves, can we see more clearly the consciousness and the connections of
consciousness which attach themselves to all that in the brain than what we seek in
the outer world? How in the course of man's development may a thousand tools of
inner communication and memory develop in the brain, which we certainly can not
see so clearly, because the brain is not as broad and large as before, like the earth's
surface. And if we do not have the brain ourselves, can we see more clearly the
consciousness and the connections of consciousness which attach themselves to all
that in the brain than what we seek in the outer world? How in the course of man's
development may a thousand tools of inner communication and memory develop in
the brain, which we certainly can not see so clearly, because the brain is not as broad
and large as before, like the earth's surface. And if we do not have the brain
ourselves, can we see more clearly the consciousness and the connections of
consciousness which attach themselves to all that in the brain than what we seek in
the outer world?
After all, who can deny that everything that we have looked at on earth and in
heaven can be interpreted and arranged differently? I say only: we will find no more
natural, clearer, simpler, more striking, higher point of view, under which the whole
connection of what we see on earth and in heaven is brought, as expressed in the
sentence: The earth and their neighbors are individually inspired creatures of God
like us, but are higher-spirited creatures of a higher level of individuality and self-
reliance.
And not only no clearer, but no more beautiful, as true the expression of higher
spirituality in individual design belongs to the core and essence of beauty. Now the
earth can look beautiful to us like a human body, since it has soul like this one. But
what reaches beyond our beauty beyond our comprehensiveness, now transcends in
sublimity. Everything that decayed and disintegrated appeared to be in the world of
nature and the mind, or to melt away into the unlimited, to threaten to break into the
incomprehensible; this binds and now rounds off for the spirit in a comprehensible
and pleasing manner in a tangible sphere; and the limited points out into the
unlimited, all-encompassing.
And finally no better one; for to know that we are all of one Spirit who is God will
make it easier for all of us to become all of one mind in such a sense that the higher
and the highest Spirit have peace in and with us. But in the future.
And yet the whole view remains a matter of faith; nothing in it can be shown with
the finger; nothing with one, but probably with all.
Some arguments, which until now have been taken into account more casually than
fully developed and weighted, are now to be considered in the following three
sections.

V. The earth, our mother.

One sometimes sees that a living mother gives birth to dead children; But can a
dead mother give birth to live children? Who wants to claim it? And who does not
really claim it? For let us not call the earth our mother, and keep her dead; and is not
she really our mother? Where did we come from?
We laugh at the faith of so many savages, who originally made people out of
stones. But is it a difference whether we make it out of a large stone, or of several
small ones; is that all we know more than you? Do not we really keep the earth as
dead as a stone and call it our mother?
We would think we were scoffers of ours if we were to be expected to seriously
believe the children's story that a mountain gave birth to a mouse. Why? Because
dead things can not give birth to life. But the fable is not unbelievable enough for us
to believe, for the dead mountain, in addition to living little mice, gave birth to living
people, we believe like the children.
But it seems more natural for me to keep the mother at least as alive, indeed more
alive, than all her offspring, because she is not only one, because she could all go
away; yes, after she has done it, in repeated births she has always borne new and ever
more living creatures; it does not look as if she had once died in labor and remained
dead behind the birth, as it is imagined by those who mean the most to go in the
depths and yet remain in half the depth. But is not it just as strange to believe that
man's mother, by being born, turned into a stone, than that a stone of man was a
mother?
Of course, the greatest folly appears at last to be the greatest wisdom, once one has
become accustomed to it, the more so, when it is quite incomprehensible, and what is
in no way understood is taken for granted, just as that which understands itself. And
in truth, so foolish and incomprehensible, yet at the same time so firm and confident
is the belief in the dead mother of living children that one must infer a profound
reason for this folly and firmness. She also has a deep and even wise reason which, of
course, does not make her wiser; in the end it is the same man who in the end
proclaims all follies and holds them for a while in order to gain a higher wisdom and
certainty of wisdom by working through them and finitely aborting them. And the
greater the folly, which works off and finally dismisses, the greater the progress and
the steadfastness of wisdom. And so it is to be hoped that, when folly is once cut off
from the dead mother of living children, we shall take a good step forward in the
living and living wisdom.
In fact, where would there be a reason, an inference, an experience that could really
make us believe or justify the belief that the soulful could be born again otherwise
than the soulful; a body that includes soul, of a body that does not include any? Or
how do you think? The earth was a raw matter ball, without spirit, without soul, only
with a strange transmission of material forces. As a result of this, peculiar
compositions of matter arose, their product at once the soul. But would not that be the
most blatant materialism, is not that sorted out long ago? And can one seriously think
that it is possible to make soul through mere new composition of matter? - Or so: The
earth certainly had soul, but an unconscious, and from this unconsciousness begat the
conscious souls of their creatures. Of course, their creatures have consciousness; but
she did not have one before and does not have one; It only started with the creatures
and they have it now. Does not the conscious mind also emerge from the unconscious
in the soul of the child? - Yes, of course; but it does hereby make conscious the
previously unconscious soul; the conscious does not leave the soul from which it is
born. The moments of consciousness which a spirit gives to itself remain, and it is
precisely its conscious life. No mind disintegrates into the moments of consciousness
which he gives birth to, though he can subordinate oneself to them. It would only
mean that the previously unconscious soul of the earth had become conscious of the
creation of its souls. Maybe that's how it could be, I do not want to argue about
that; but that would always give a now conscious soul of the earth. - Or so: God
formed the body of man from the matter of the earth and put the soul out of the
fullness of his spirit. But is not that still today? is not the body of the child still being
formed of earthly matter under the action of God, which in all things is due, and we
do not believe that even today the child's spirit is bathed in the fullness of the divine
spirit; but the statement remains less true today that the inspired is born only of the
inspired; but if he remains true today, why should he have been untrue a thousand or
millions of years ago? Finally, everything comes from God; but everywhere one must
ask: how and from what and after what order does God do what he does? And so all
spirit may come from the Spirit of God, but according to eternal laws he only flows
from him into new branches of these channels through already inspired channels. In
order to flow in man's body, he first had to flow through the body of the earth, for that
is the great channel upon which the little channel of his body hangs.
Admittedly, the circumstances of the first creation of the human and animal
families were different from those of the present generation and birth. It is only an
analogy which, like every analogy, only meets to a certain extent when we compare
the first birth of the human and animal race from the earth with the present birth of
man through man, of the animal through the animal. And in this case it is even
missing in very important equation points. Now every mother gives birth only to
beings that are approximately equal in body and soul to each other and to
themselves; she is only able to repeat herself; With very different creative power, the
earth has given birth to innumerable different beings, who neither repeat themselves
nor each other in body and soul. although always by ratios of the step sequence and
supplementation and the functional co-operation prove that their creation came from
some principle. An animal also casts its young; they separate from him. But humans
and animals are not thrown off the earth in a similar way. All human beings and
animals, on the contrary, depend on the earth on their own as self-same
developmental moments.
But do these deviations weaken our conclusion? Are you not strengthening him? In
order to produce a fullness of the new spiritual, there is a need for a more powerful,
fuller, more deeply grounded intellectual creative power than merely repeating what
was once created; yes, this can be done without any mental effort; and if the human
body does not leave the earth as well as a young mother does, it can only make the
difference and prove that the soul of man does not leave the spirit as well, since
nothing spiritual ever leaves the spirit has generated. Even the child's mind would not
abandon the mind of the mother if he really riped out of it; but it takes more than their
mind to produce a new human spirit, although theirs always remains necessary as an
external occasion. The development of the human and animal souls in the earthly
realm behaves in the same way as the development of new spiritual moments in
ourselves. What these spiritual moments may bear in our bodies does not leave the
body which bears the whole spirit.
The fact that the Earth is no longer able to produce new organisms as it did in the
past can in a way be compared with the fact that language is no longer able to
produce new roots of words as it did in the past. Once a certain number of words
have been created, all new ones arise only as children and alterations of the old; like
all new creatures now. How did the first words come about? We know it as little as
the first creatures. But we know, or can we confidently conclude, that at the first
creation of the roots of the Word the Spirit was no less alive, less conscious than in
the present use of the language, and that he was not given to the details of the words,
has lost and scattered in it, but that it is still the same few, whole spirit, who now
works in the development and use of language, as the one who has been active in the
formation of their first roots. And so it will be with the creation of the earthly
souls. The same spirit which has been active in its creation is now still working in the
development and the use of it.
Let us not forget that, considering the spirit of the earth as our Creator, we do not
exclude that God's Spirit in a higher sense is our Creator. He is just through the
mediation of the Spirit of the earth, through him he witnesses to us.
Therefore, it does not hinder the assertion of the same argument, which we assert for the
inspiration of the earth, in a further extension for the inspiration of the world by God. So it has been
done recently by the Stoics, as Cicero (de nat deor L. II c 8) leads.
Pergit idem (Zeno) et urget angustius: "Nihil", inquit, "quod animi quodque rationis
est expers, id generare ex se potest animantem compotemque rationis. Mundus autem generat
animantes compotesque rationis. Animans est igitur mundus composque rationis." Idemque
similitudine, ut saepe solet, rationem conclusit hoc modo: "Si ex oliva modulate canentes tibiae
nascerentur: num dubitares, quin inesset in oliva tibicinii quaedam scientia? Quid, si platani
fidiculas ferrent numerose sonantes? idem scilicet censeres in platanis inesse musicam. Cur igitur
mundus non animans sapiensque judicetur, quum ex se procreet animantes atque sapientes?"
Although Earth can not actually be called our mother in a common human sense, it
can still be called our Father in a higher, God-given way, through our mediation, but
in a higher human sense. The common human father, the common human mother,
leave us alone, the higher heavenly Father, the higher heavenly Mother always keep
us in Himself. It is only a new witness in itself which gives us the origin in them, for
what comes from God also remains in God, and what the earth bears does not leave
it. Your common father and your mean mother, to whom you are in an outward
relationship, are only external to you, but for them internal tools of these tools.
Some thoughts on the material reasons, which have been effective in the creation of organic
beings, see in a special annex.
 VI. From the angels and higher creatures in general.

Every element has otherwise its living animated creatures, which are furnished just
on this element in construction and way of life. The solid soil has down its worms
and moles, above its sheep, cattle, humans, the water its crabs and fish, the air its
butterflies and birds. But these are all elements that still belong to the earth itself. Do
you believe that the heavenly etheric sea, this purest and finest, most beautiful and
clearest, most general, most widespread element, whose waves are the light in which
the earth itself floats, has no creatures set up to live in it? Where are they, if it is not
the world bodies themselves? But they are really all set up on their element, like the
fish on the water, the bird on the air, As higher beings in the higher element, they are
set up in a higher way to a higher life, as, of course, we do not want to appear
completely understandable in our lower way of being. They swim in it without fins,
they fly in it without wings, carried in the half spiritual elements of a half spiritual
force, walk in it, big and calm, how everything sublime walks big and quiet, do not
search anxiously around for physical food, contented with The light they send to each
other does not push or push, but pulls along in a clear order and harmonious
direction, but each following the softest path of the other, we call it disruption, and it
is only the finest, ever new, never repetitive play of their outer life, and thereby
develop
Have not you ever fiddled with angels who dwell in the light, and fly through the
heavens, needless earthly food and drink, intermediate beings between God and us,
fulfilling His commandments purest. Here one has beings who dwell in the light and
fly through the heavens, needless earthly food and drink, intermediate beings between
God and us, fulfilling His commandments purest. And if heaven really is the house of
angels, then only the stars can be the angels of heaven, for there are no other
inhabitants of heaven. Also, they are not considered angels only because they do not
look like humans and have no wings; they should look like the painter paints
them; but do you think so
Yet our idea of the angels is still so right and true, as it can only ever be with the
principle of fully humanizing it.
Our myth of the angels indeed seems to me like a childish prelude, a sweet hunch,
an anthropomorphic parable for the true doctrine of the angels; It is only in this
everything that one otherwise did not dare to believe and find contradictory with all
his knowledge, since the angels were played fantastically and humanly, without
ground between the worlds, now suddenly large, mighty, firmly established in the
circle of the real, stripping off nothing but the unessential external form. The small
idea widens enormously, grasping the superhuman beings no longer in our human but
in their superhuman way of being itself; but the most childlike features are not lost,
they only become the most exalted features.
Did not every human being believe otherwise that he had his special angel, who
was all the one with him before the others, to mediate divine care? Every human
being, who is close to him in front of all other angels, takes care of him, everything
that man does and thinks, brings before God and transmits to God. Yes, God has been
even more merciful; he also gave an angel to every animal, every plant, to represent
him. Just because there are not so many higher beings as lower beings, animals,
plants, he did not put a special angel next to every human being, every animal, every
plant, as small as the human being, the animal, the plant itself-would have to do not
argue with the many angels, as humans, animals, plants themselves already do, if
everyone had only a particular interest - but he presented all together a single great
angel who represents all their interests in connection with him. The whole sky flies
full of such angels, each of whom assumes and represents God's care and custody for
another society. Is not that a much better setup than we thought?
Here, too, we must change our childish conception: we think that the angel walks
like a guard or a guard beside the man and always keeps an external eye on him; but
he would only be like a servant to man and could not get his own affairs. We also
think, sometimes the angel sometimes disappears from man, or man withdraws from
the care of the angel. All that God has done much better. That the angel may certainly
always look after man as himself, and not need to forget himself by caring for him,
and that he can never never forsake man and man, and with him his most secret
thoughts, evil and good, knowing and bringing back to him, God, so he has not put
the angel next to man, but he has completely established the spirit of man to the spirit
of the angel himself. Now the angel worries the people by worrying, never leaving
them, as little as he abandons himself; but if we say that the angel has given way to
man, in principle it is the other way round, it is only as in us a single thought may
well stray from the path of the whole spirit, and yet it still belongs to that spirit, and
that Whole mind does not rest until peace and harmony are between everything that
belongs to it. God himself made the angel responsible for the loss of none of those
whom he entrusted to him inwardly; and how God punishes us is in the angel's own
soul. but if we say that the angel has given way to man, in principle it is the other way
round, it is only as in us a single thought may well stray from the path of the whole
spirit, and yet it still belongs to that spirit, and that Whole mind does not rest until
peace and harmony are between everything that belongs to it. God himself made the
angel responsible for the loss of none of those whom he entrusted to him
inwardly; and how God punishes us is in the angel's own soul. but if we say that the
angel has given way to man, in principle it is the other way round, it is only as in us a
single thought may well stray from the path of the whole spirit, and yet it still belongs
to that spirit, and that Whole mind does not rest until peace and harmony are between
everything that belongs to it. God himself made the angel responsible for the loss of
none of those whom he entrusted to him inwardly; and how God punishes us is in the
angel's own soul. God himself made the angel responsible for the loss of none of
those whom he entrusted to him inwardly; and how God punishes us is in the angel's
own soul. God himself made the angel responsible for the loss of none of those whom
he entrusted to him inwardly; and how God punishes us is in the angel's own soul.
All heavens shall be full of the eternal praise; the angels are supposed to gather in
choirs, to sing and to play music, to worship him? And that's their top
business; behold, they crowd around him, their eyes fixed on him, they touch the hem
of his dress. And the stars do not gather in choirs in all the heavens; and will it be
different with stars other than our earth, in which the highest thought is called God
and worship the supreme service; does not she sing and play God with a weak tongue
and an instrument, no, even with a thousand choirs and a thousand instruments, with
flutes and trombones, with organs and with bells? All around into heaven she
exclaims God's praise, and with the loud voices, she goes quietly praying. And seeks
to approach God in all ways of thought and self-indulgence, and is not fed to the
senses and quarrels with herself as she would like to serve him, and yet only reaches
to the hem of his dress. That's how it will be with all the stars in all the heavens. In
all, the highest thought will be called God and worship the supreme service. All will
sing and play at one price and pray to the one and quarrel as best they can and who
can do it best.
Not singers merely and players, even messengers of God, should be the angels, as
such they do not go their own way, but go their way; so do the stars; and shall guide
the people, show them the ways where earthly leaders do not reach; so do the stars
too. While the angel of the earth leads us inwardly against his and our peace, the
other angels help outwardly. There is eternal order, eternal peace between the angels
themselves; they go, a flock under a shepherd, as a shining example in the heavens
for their creatures, that these also become a flock as they themselves are of the
highest service. Seeing their secure change above, man suspects a greater change in
the changeability of human things; his hopes go through the night as high as the stars
go; He wants to praise the stars, who praise all the stars. And while he raises his
thoughts at the sight of them to the limit, Free, they arrange and regulate for him the
whole earthly household below. The fixed order according to which they align
themselves externally gives the life which their creatures have in them even
everywhere order, law, measure, and goal, guides their freedom without lifting
it. Truly not a humiliation, but a very beautiful point of view lies in the fact that the
essentially inexhaustible multiplicity of the external conditions into which the higher
beings can enter (chapter III) still leaves us with a latitude through immutable,
eternal, inner freedom Law is governed and bound. Yes, we do not want to wish on a
human level that it would also be between us humans? And only, that it is so between
the higher creatures, spares that it is between us as well. If the higher creatures ran
around in the sky so unrestrainedly and randomly, as the people on the earth among
themselves, how should the people themselves on the earth in time and space find
their way, over year, day and hour, place and direction understand, like that To find
each other about the earth and through its history? That they can do that, they owe
only to the view of the heavenly order. But should there merely be beings who
externally refrain from an order, not those who live and weave in themselves? Is the
order something so bad? If in our own circumstances we keep rule, law, order high
enough, we should not be all the more rule, law, order, worthy enough of the change
of higher beings, than ourselves,
"Caelestem ergo admirabilem ordinem incredibilemque constantiam, ex qua conservatio et salus
omnium omnis oritur, qui vacare mente putat, is ipse mentis expers habendus est." (Cic. De nat.,
Deor. II. C. 21.)
 The father with the son went over field;
You can not get home at night.
After each rock, the son, after each tree, looks to be
guidepost to him in the trackless dark room.
But the father, however, is looking for the stars,
as if the earth is learning how to walk in the sky.
The rocks remained silent, the trees said nothing,
the stars indicated with a streak of light.
They point to their homeland; well, he dares the stars!
You can only learn the way of the earth in the sky.
(Ruckert's Wisdom of the Brahmin, IS
29.)

"Look, if the mind wants you to confuse the world,

to the eternal sky, where the stars never err
, the sun and the moon are friendly to each other,
and
even their wide house would be too narrow for
them."

(Rückert, poems IS 22.)

"Look, as blind in the dust, ant-armies teem,

Walk them so little mad, as star-stalkers in heavens."

(Ibid.,
P.

The angels, too, are not perfect beings; they seek and strive, seeking and striving
with us and through us; they are only more perfect than we because they carry within
themselves the complementation of our earthly one-sidedness through other earthly
one-sidedness that we have; because they fight the struggle which we selfishly and
externally fight with our neighbors internally, and thus on the whole steadfastly
progress towards the higher and better; let it be that they are still children against
their condition to be completed. Do not we just keep the angels and children?
The figure of angels should be more beautiful and noble than ours; but we are
unfamiliar with imagining the superhuman in a different way than in the human
picture; we always think of the most beautiful human form. although even here the
most childlike game involuntarily meets the most complete truth. In many an old
painting we do not see winged angel heads flying through the sky without arms, legs
and heavy bodies; for why do angels need arms, legs, heavy bodies? All right, but
you do not even need the wings; they need nothing whatsoever which betrays need
and one-sidedness of man and beast; her figure is that of perfection and fullness. And
is not a being that does not even need wings to carry the weightiest body through the
finest element,
We paint the angels colorfully of wings and robes, we give the angels a bright
look. But so glorious, with such vivid colors, we could not think of any angels, as it is
the earth, whose garment is made of a thousand bright flowers; so bright are no
glances of the angel, as the glimpse of the earth with the mighty sun-image in the sea-
eye.
Of course, what does it all do! An angel without wings, arms, legs, once we are
accustomed to imagine the angels human, will always appear to the ordinary
imagination as a human cripple; since he is really only a being without human
crutches. But if we ourselves need these crutches to walk on this low, firm earth, then
we should not endeavor to burden even the higher beings in the clear, pure heaven
with these crutches, nor seek the help of our earthly need.
The mouse sky

A mouse once said to the

mouse:
If its our life will be out,
that
we led on this earth,
what will become of us in
the future?
The mouse speaks:
Mouse, have you
lived here in virtue for and
for,
Will you get two beautiful
wings,
As angels fly in the sky;
We will find there a full
table Of heavenly instead
of earthy bacon,
weird hovering above all
cats
And never fear their paws.
The little mouse says: O
blessedness,
if only I had my angelic
dress!
But say, will not an angel
treat you,
that we can already see
him here?
The mouse
tells the little mouse:
" Who looks right up to
 the top
? At times it may well
have happened
That an angel sees himself
leave.
The little mouse wrote
itself into his mind, It
still came and went many
a day,
And came, tempted by
fragrances,
Once on the stove of the
kitchen.
When it looked up there,
How is its whole meaning
enraptured!
Satisfied is now all his
hope,
the sky looks suddenly
open.
He is hungry full of
bacon,
and acting on the higher
purpose
Look down from the
world full of defects
The bat as a mouse angel.
The little mouse, this was
the face,
Forget it all his life!
A painter of holy
pictures,
so beautiful 'angels knew
nothing to describe. "
(Mises, Gedichte p. 148.)

What do we do differently here, in the last analysis, than to redirect the belief in the
angels to the very source from which they originated. In the whole ancient belief of
the Orient, the stars appear as higher beings serving the deity, who are partakers of
his creative and ordering powers; and the biblical angel faith is connected with
it. Yes, are not there even dark, or even more than dark, memories of the origin of
their belief in angels in the Bible itself? 1)
1) Ostrich (Christian Doctrine IS 661) Proves that: "The concepts of angels and stars often converge in
Hebraism, and especially the name ??????? is common to both".
 So Job 38: 7 says, "When the stars of the morning praised me (the Lord), and all
the children of God rejoiced"; and Isaiah 40:26, "Lift up your eyes, and behold, who
hath created such things, and bring forth their armies by number, and call them by
name."
There the stars call God, here God calls the stars; does that mean dead creatures?
And further it says in Isa. 24, 21: "At that time the Lord will seek out the high
knighthood, so are in the highest, and the kings of the earth are so on earth."
But who can be this high knighthood, as the same stars that make Isaiah call of God
by name? And they shall be haunted, like the living kings of the earth.
And in Tobias 12: 5 it says, "And I am one of the seven angels who stand before the
Lord"; and in Revelation 8: 2, "And I saw seven angels who came before God."
Who does not recognize the otherwise valid seven-number of planets in this seven-
figure?
The name Elohim, which designates the multiplicity of the divine essence in a
person, is also based in the original view of nature, that God, the essential One,
manifests Himself in a multiplicity of natural beings, who at the same time regard
Him as His angels and as moments of His own being can be; as God is even confused
in the Bible even with individual angels. 2) Likewise, according to us, the angels are
not out of God, but in God, as we are not except the angels, but in the angels.
2) l. Mos. 31, 11. 13., 2.Mos. 3, 2 ff .; 13, 21; 14, 19th dir. 6, 11 ff. 13, 20 ff.

A proof, though only indirect but very telling, that in the oldest biblical documents the stars were
still regarded as animated can be found in the following. In short, the biblical account of the story of
creation is as follows: On the first day, God created and separated the light from darkness, and made
evening and morning the first day; on the second he separated the sky from the water; on the third
water from land and created plants; on the fourth he created sun, moon, and stars; on the fifth fish
and birds; on the sixth the other terrestrial animals and humans. On the seventh he rested. It has
long been wondering how gross violations of the natural course have been made here, day and night
before the sun, plants before the sun, since day and night are created only by the course of the sun,
and the plants of the sun to grow. Even the most ignorant should have known this. Finally, first
Herder3)The following point of view of poetic composition was shown in that depiction, which
explains the nature of the sequence. For, in fact, three days' work are symmetrically arranged in
relation to each other in terms of their content of creation, and the seventh day is shot down by the
two steps into a whole. The first three days include the creation of the inanimate creatures, to which
the plants were counted. The three others those of the animated creatures, to which the stars were
counted. Each of the two creations was initiated with a light creation; the first with the creation of
the general light, the second with the creation of the individual animated beings of light; likewise,
the sky and water of the first half correspond to birds and fish of the second, and the plants of the
first half the land animals and humans of the second. In this way, everything harmonizes well; but
only if one grasps the stars as animated beings.
3)
Herder's oldest document of the human race. TIS 128, cf. Buttmann's
Mythology T. l. P. 133 ff.
 One can still find a great deal of individual traits in the
occasional descriptions of angels in the Bible, which, if not
dependent on an original identification of them with the stars,
would nevertheless permit a reference to it. I share a lot with
Strauss, Christl. Doctrine of the Faith (Th. IS 662 ff.), Where
the biblical conceptions of the angels are described in great
detail.
"In the biblical mentions of the angels they are distinguished by the double aspect of the
relationship to God and to the world, in their pure relation to God they appear as his court or as his
heavenly council * * whose business is to serve him * . *), and to praise him ***) the number of
these heavenly servants are tremendously 1 ;. gradually becoming active in a hierarchy under the
same apparent Having been an angel had announced as army Prince Jehovah 2 , is of supreme
archangel mentioned 3 , the number of which is determined by the number of Amshaspands in the
Zend religion to 7 4and to whom the immediate service is transferred to the highest person. Also in
the Pauline emphasis on a Qcaggeloz 5 , in his counting of J Qóno í , àQca ì , xond ìa i, dunàme iz,
cn Qi óthtez 6 , a ranking of the heavenly powers is hard to miss.
Even the relationship of the angel is turned to the world their designation as host of God 7 ,
the capacity in which they are deposited soon protectively with fiery horses and chariots to the men
of God 8 , now as heavenly choir incident the wonderful works of God on earth prices 9 . .... The
(otherwise humanized) form and appearance of the angels is increasingly increased into the dreadful
and superhuman 10 ; the warlike or punitive in particular †) carry a drawn sword 11 ; the
Seraphim 12 and immediately the so-called Angel flying 13And in the prophetic visions of the later
period, the descriptions of the appearance of the angel of ore, precious stones, fire flames u like.
Composed 14 .... The seven highest angels have in particular to bring the prayers of the saints before
God's business, 15 .... that angels be thought of as being of light 16 , at the same time has the visual
sense of the highest purity moral 17 , which is neither of absolute but 18 , yet all belongs to 19 ; as
well as their insight surpasses the human, without, however, equaling the divine. 20Because of their
limitations and dependency on God, which they share with men, they accept the common footfall in
the East, even before human rulers, 21 but reject worship as unfavorable to them. " 22

*) l. Mos. 28, 12. l. Kings. 22, 19. 2. Chron. 18, 18. Job 1: 6; 2, l. Ps. 89, 8.
**) Dan. 7, 10.
***) Isa. 6, 3. †) Probably related to comets. 1 5th Mos. 33, 2
f. Matt. 26.53. Dan. 7, 10. 2 Jes. 5.14. 3 Dan. 10, 13. 4 Tob. 12, 15. Offenb. 8,
2. 5 l. Thess. 4, 16. 6 Ephesians. l, 22; 3, 10. Col. l, 16. 7 l. Mos. 32, l f. Jos. 5,
14. Ps. 148, 2. 8 2. Kings 6, 17. 9 Job 38: 7. Luc. 2, 13 f. 10 Comp. Dir. 13,
6. 11 4. Mos. 22, 23. Jos. 5, 13. l. Chron. 21:16; compare Mos. 3, 24. 12 Is. 6,
2. 13 Dan. 9, 21. 14 Dan. 10, 5 f. Revelation. l, 13 ff.15 Tob. 1.2,
15. 16 l. Cor. 11, 14. 17 2. Sam. 19, 27. 18 Job 15: 15. 19 Jud. 6. 20 Matth. 24,
36. 21 Jos. 5, 14. Dir. 13, 19 f. 22 Offenb. 19, 10; 22, 9; Comp. Col. 2, 18.
Hebr. l ff.
 The peculiar Judeo-Christian standpoint, which, in contradiction to other views of
the same point of view, elevates God out of the world, must of course also
consistently lift the beings subordinate to God from the bodies of the world and put
them into emptiness; and the same anthropomorphism which shapes God in our own
image, instead of the reverse being the right one, since the image always reflects his
archetype only one-sidedly and imperfectly, had to make the angels so
anthropomorphic. Therefore, of course, not everything that is said in the Bible by
angels, and even less, what we now think of it, will also fit the stars. But if we let
God again fill the body of the world with his omnipresence, then the angels will also
re-enter the worlds bodies by themselves.
As the things are now, one does not quite know what to do to the angels, where the angels
give place, and so one does not even better accept them. An angel, a fairy tale! All the efficacy
which one wishes to attach to the angels as messengers of God to the stars and representatives of
them on the stars, is already represented by mediations, which fall in interrelations of the stars or in
the stars themselves, the space between the stars is empty; the place on the stars is already occupied
by beings, which do not necessarily mean more than we do. So what should the angels do, where
should they still have room? The only thing that remains, instead of looking for the angels instead
of on the stars, to identify with them, their effectiveness not beyond the working of the worlds, but
to seek in the higher soul-working of the worlds, one no longer thinks; In fact, in all the ways in
which the possibilities of the angel, which could be thought of as the salvation of the angelic faith,
can not be considered, the whole angelic faith has its root. Of course, if you cut off this root, faith
must wither. One would like to use the saying here: "The farmer seeks a horse to ride on it, and does
not see that he sits on it." Since he can not find it now, he claims to have disappeared from the
world. To the evidence for these remarks in which all angel faith has its root. Of course, if you cut
off this root, faith must wither. One would like to use the saying here: "The farmer seeks a horse to
ride on it, and does not see that he sits on it." Since he can not find it now, he claims to have
disappeared from the world. To the evidence for these remarks in which all angel faith has its
root. Of course, if you cut off this root, faith must wither. One would like to use the saying here:
"The farmer seeks a horse to ride on it, and does not see that he sits on it." Since he can not find it
now, he claims to have disappeared from the world. To the evidence for these remarks following
place from ostrich, Christl. Doctrine of the Faith (Th. IS 670):
which we always as a whole, in the linking of all its parts and relationships, but never one of
them for themselves, to the divine causality attributed. But as for the other side, the relation of the
angels to God, so the place in which the Jewish and Christian antiquity thought of the throne of God
surrounded by angels was deprived of us by the Copernican world-system. Since the starry sky is no
longer layer over or around the earth, which formed the boundary between the sensible and the
supersensible world; since, by virtue of the infinite extent of the former, the latter must no longer be
sought beyond, but must be sought in the former; therefore God can not be in any other way above
the stars than in and on them:4)But these beings are something fundamentally different from the
angels of the Judeo-Christian conception. Since we arrive at the assumption of its existence only
through an analogical conclusion emanating from the inhabitants of our earth, we must, in all the
differences brought about by the difference of the cosmic bodies, similarly think it to be so similar
to man that, through organisms, they are made of the material of their Dwelling places bound to
them, pursuing their own ends, and thus only indirectly, as we humans do, realize the intentions of
God: instead of the angels being the immediate servants of God, without being bound to a world
body, of God at will in outer space to be sent;
 4) So Reinhard, Dogm. P. 176. Bretschneider I. 747 ff.

"While now by our extended knowledge of nature and the

heuristic assumption that also for us at the moment still
inexplicable in the phenomena of nature and the events of human
life must be explainable from natural causes, which is a source of
angelic faith is clogged: see the other, the tendency to
presuppose more spirit for the mass of the sensible substance
which presents itself to our eyes than is realized in the human
species, is derived by the just-mentioned assumption that other
world bodies besides the earth have human-like natures populated
from their homes so they can use them as angels 5)To destroy the
mediation between the Christian and the modern idea would be to
destroy both; for as incompatible with the first is a human-like
coexistence and activity of the angels on the material ground of a
world body, so little is reconciled with the modern view of the
world as God's conception of a king who sets his servants in
motion by direct orders. It is therefore not enough to leave out
with Schleiermacher the possibility of such beings as the angels,
and to state only so much that we neither have to expect them in
our actions nor expect further revelations of their essence:
rather If the modern idea of God and world conception are correct,
there can be no such beings everywhere . "
5) Long, the credibility of evangel. History. P. 45.

"These basic views of modern times, however, as they have been

formed on the basis of the progressive knowledge of nature,
undoubtedly rest on better grounds than the ecclesiastical belief
in angels."
In spite of the fact that in our present day belief in angels actually has no reason at
all, that it seems to be built entirely out of the void into the void, yet the people have
not let it drop yet, at least it likes to play with it. A deep need will always allow man
to come back to the intermediate being between God and man. Can it then be
detrimental to our view if it again meets this need with a real basis, and if this basis at
the same time corresponds to the historical basis of angelic belief itself? But should
one also demand that it still conform to the ordinary conception of outward
appearances which, without regard to the heavenly nature of these beings, are simply
taken from the earthly nature of man?
To be sure, the lovely childlike quality of a faith, which makes people and angels
associate with each other as if they were their equals, can no longer be sustained. But
it is, only in a higher sense, the same loss which the child suffers when, in adulthood,
it ceases to play with puppets, which are only empty pods, and learns to behave more
seriously with real men; only that these are not the images of men, but of higher
beings. Shall we play with heavenly dolls forever?
 The doctrine of the hereafter will show how a newer turn, which angelic belief has often
taken, according to which the souls of the just deceased become angels instead of contradicting the
former, even entering into them, will shed light as we once did in a very different and higher sense,
will be partakers of the Spirit over us, as now.
Let us leave the reference to the belief in angels to make some more reflections,
which, from other sides, come to the conclusion that we have to seek higher creatures
in the stars.
It is a proposition which is validly validated among naturalists, that a being is all
the more imperfect and lower, the more it consists of uniform mass or uniformly
repeating organs, and, on the other hand, the multiplicity of organs and the division of
labor in functions the height and perfection of the organization grows.
"Each animal is the higher on the ladder of beings, the farther apart the division of labor in the
functions (division du travail fonctionaire) is driven." (Milne-Edwards in Ann., Sc. Nat. 1844.
Févr.)
Starting from the natural law, that the lowest levels of the natural organic kingdoms always
show the most perfect similarity of their physical formation, while the greatest possible diversity, ie
inequality of the parts, combined with the most perfect unity of the whole, everywhere as evidence
and as a measure of higher perfection of each Organism appears, the ingenious naturalist (Carus)
develops the contemplation that the spiritual education and perfection of humanity are founded and
conditioned precisely in the physical and psychical diversity of human individualities. " (From a
reminder of Carus' memorandum on the unequal ability of the various human tribes for higher
spiritual development.)
If this principle too can not be regarded as the sole measure of the perfection of
creatures, and if there can be no continuous assertion in detail, there may indeed be
one in general, and we may pursue in its sense a certain series of stages from
infusorium and polyp to mammal and human , But now, in the earth, this principle is
still applied in a wholly new and unspeakably higher sense to the heightening of
organization than in any earthly creature, in that the earth shows in its creatures the
greatest variety of parts and the greatest possible division of functions; At the same
time it is in the sense of the well-known frugality of nature, that she did not place this
higher creature beside the lower ones, but used the lower ones herself.
The idea of a composition of higher beings made of man and all kinds of animals was not
alien to the ancients either.
"In the Egyptian mysteries we came across large hieroglyphic images of God composed of
several animal forms, the well-known Sphinx being of this type, by which we wanted to designate
the qualities that unite in the Supreme Being, or even the most powerful of all living beings They
took something from the mightiest bird or the eagle, from the mightiest wild animals or the lion,
from the mightiest tame animals, the bull, and finally from the most powerful of all animals, man.
" (Schiller, Ges. Werke, XVI, p.
Nature, however, has applied the same principle even beyond the earth in a higher
increase. Although the earth has a very large number of dissimilar parts in its people,
animals and plants, many people are close, many animals close, many plants
nearby. But the cosmic bodies which belong to the whole of space are, as we have
seen earlier (chapter III), so unequal in their composition that one can not see any one
with the other species of the same species. The body of the world is in this respect
even more perfect than that of a single star.
How did a naturalist once do:
On an excursion in a clear water he sees a green ball floating in two directions on a
white ball in a rotating motion. He takes it out, finds it hard, warm all over, but cool
in the white areas, sees a peculiar flicker and change from all sorts of inks on the
surface, and sees under the microscope a stocking of green fringes and eyelashes on it
, What can it be? He thinks he made the discovery of an unusually large
infusorium. The simple spherical shape, the hard pebble plating, the rotating
movement, the eyelashes, everything speaks in favor of it; only the size and peculiar
heat against it; however, he says, it's just a new animal.
Upon further investigation, he sees more of such animals swimming around in the
same water, with clear signs that they are feeling their existence mutually; some
plants continue their division, the largest ones shine, as some infusoria do, the smaller
ones always seem to gather around the larger ones, but each one behaves differently
in his way, so that he foresees already in this gigantic world of Infusoria find as many
species as in the small one. He is already looking forward to the Ehrenberg, which
will be given to him as a new Ehrenberg, when he will describe this new world, for if
Ehrenberg had already been called the Infusoria Giant, what would he call him, who
himself has discovered giant infusoria? Something outrageously new, he says. Of
course a bad deception; since in an old natural history cabinet he could have found all
these animals compiled and named long ago; but, of course, that in the dried-up
carcasses one could not recognize any animals, and merely saw a peculiar kind of dry
pebbles in them. So it was only the merit of having first observed the animals alive.
In the course of the further investigation, however, it soon became clear that, as
much as the animals superficially considered, and in some respects agreed with the
infusoria, they differed so much in other respects. Instead of swimming around in
orderly fashion, they seemed to form a state or a family with the best-preserved and
yet completely freely followed order. They did not eat grossly; it was as if the grown-
ups were feeding the little ones with their light, and they only turned to enjoy the
light from all sides.
For a long time the natural scientist applied stronger and ever greater
magnifications in order finally to discover the cell-building from which all animals
last consisted; At last, at the highest magnification, he suddenly discovered, to his
greatest astonishment, instead of cells, as they have other animals, other animals
themselves as elemental parts of the great animal, sheep, horses, dogs, human beings
a thousand times, wibbling and tingling, in addition to trees, flowers, but all grown so
tightly with the whole that he was unable to untangle one with the tweezers; they
were really separate parts of the great animal, which moved it at will and with the
utmost freedom; Suddenly he even saw himself among the little human and felt how
the animal looked through him and wondered, to see yourself as in the mirror. He
awoke in amazement, for it was all a dream, of course, but he found himself just as
attached to the great animal as he had dreamily seen it on a small scale, and then
asked himself: What is it different? So it remains an animal. If he was now too sorry
that he could no longer take the animal with him, and had to put it in his collection,
but rather had to take it with him, he was glad to see his system enriched with a new
species, and put in his Natural History Cabinet, which had hitherto begun with the
skeleton of a man as king of creation, a globe of the earth before man; because, he
concluded very rationally, the animal also looks superficially like an infusorium, so it
must, since I myself belong to him with all other animals, but be a creature above me
and all other animals. Of course, the other naturalists laughed at him. But who was
right?
If the body is all the higher, the more and more different superordinate,
subordinate, and ancillary elements we distinguish in it, then the spirit, the more and
more different superordinate, subordinate and ancillary, it distinguishes in itself. The
spirit of the earth, however, distinguishes in itself the whole soul kingdom of men,
animals, plants, and therein again the individual souls of them, and therein again that
which distinguishes each and every soul in itself. Usually one thinks that a higher
mind is merely an extension of the human, one anthropomorphizes the mind as well
as the body. Here you can see another principle that goes higher and further. A higher
mind, on the contrary, has to share the human spirits with other spirits at the same
time. Looking at the human magnified again in higher beings would, it seems to me,
the same

<
VII. From the higher-level consciousness.

Every human being contains within himself a small spiritual realm in which a
multiplicity of subordinate, superordinate and sibling moments, we call them
sensations, feelings, ideas, thoughts, urge and drive, evoke and displace each other,
tolerate, argue, compare , divorce. It is the most intimate, vital exchange and
intercourse between them, entering into the most diverse relationships.
If we look at it more closely, we find that this exchange and intercourse depends on
one main condition: on the fact that all these sensations, feelings, ideas, thoughts
proceed in a collective consciousness; Only by means of this consciousness, which
reaches out beyond all, do they push and push themselves, they cry out and crowd
each other out, tolerate, argue, compare, divorce. The consciousness which binds
them all is the common condition which makes possible for them any relation of
action to one another; Without the common consciousness they would not find each
other, they did not work and with this they would not be.
True, are not there too many unconscious spiritual relationships and effects in
us? But what we call so are only effects and relationships that we do not consciously
consciously bring to consciousness; but without consciousness they would not be,
one could not speak of them. I am learning something as a child; unconsciously, that
is, I no longer think about it, it continues to affect me to my latest age, somehow
determines the nature and course of my later ideas. But if the ideas created in earlier
learning and the later conceptions were not linked by the same consciousness, they
would be unable to exert any effect on them at all. Only through consciousness does
the effect, which we call an unconscious, transfer from the former to the later
consciousness. And that's the way it is what we call unconscious action in our mind,
not without consciousness; Rather, there is no difference in general consciousness, it
is co-determining, but not appearing for itself in it, and the more there is in us the
unconscious action, the more consciousness must be in which it is absorbed; it is one
entangled with the common consciousness, but its attitude and formation are
essentially mediating, very different from the unconscious; there is no consciousness
at all; Often, one often confuses both. it is one entangled with the common
consciousness, but its attitude and formation are essentially mediating, very different
from the unconscious; there is no consciousness at all; Often, one often confuses
both. it is one entangled with the common consciousness, but its attitude and
formation are essentially mediating, very different from the unconscious; there is no
consciousness at all; Often, one often confuses both.
Admittedly, it is possible to admit that the use of language, which must ultimately underlie every
definition, allows for such a confusion by not separating as strictly between unconsciousness and
unconsciousness as it does here. Dreamless sleep, where consciousness is silent at all, is just as
much called a state of unconsciousness as of unconsciousness; on the other hand, one fears more
unconsciousness than unconsciousness. This, too, fits in with the above distinction, in that sleep
after exhaustion establishes the conscious mind, and thus gains positive influence on the alteration
of the state of consciousness, has a living relation to it, which is not the case with impotence, which
turns out to be a simple standstill Consciousness represents. The dreamless sleep proves at the same
time that, on the whole, the mind as a whole can experience a restoration of the forces without
consciousness, not, however, why it is here, an inward development which, on the contrary, always
proceeds only with consciousness. In fact, the completely unconscious or unconscious sleep
develops, does not mentally support us. As long as consciousness sleeps, the effects sleep in our
mind.
On the other hand, if every intercourse or effective relation of ideas presupposes a
consciousness that unites them collectively, then many ideas can simultaneously or
successively become conscious; many things can be seen or thought one after the
other without thinking that special relations between the simultaneously or
successively seen, Thought, come to consciousness. We have much in the same
consciousness, become aware of this communal possession, but only this most
general connection to consciousness exists in between. But where a particular relation
enters consciousness, and the ideas meet in a more narrow sense, there is always an
increase in consciousness. Differentiating and comparing ideas with consciousness,
comparing, subordinating, subordinating, is a higher act of consciousness, as they
merely have or run in the collective consciousness. Without consciousness, however,
there is neither a common possession nor a narrower movement of ideas. In the truly
unconscious, all spiritual ideas, actions, and all spiritual intercourse are silent, and
only in the unconscious does it stand still.
How then, what is so essential in the small realm of spiritual moments that we carry
within us, should that be different in the larger one that carries us within? Drifting
and pushing, enticing and suppressing, tolerating, arguing, comparing, are not the
ghosts of humanity divorced in the most varied ways? Is not the spiritual intercourse
and exchange in humanity the liveliest? Should this traffic be possible in the great
spiritual realm without a higher consciousness that transcends it, if it is not in the
small one? And the small area, because it is built in large, can only have the nature of
its traffic of its own. Is the law of the spirit breaking away in the transition from small
to large territory at once? In the small area all traffic luminous of consciousness, and
only possible by means of this light, in the big everything blind and dark? Thousands
of links between the individual human spirits and all unconscious? Nothing
encounters my ideas and nothing comes between my ideas that I would not know in
one as a being beyond all the individual. In their encounter itself, my consciousness,
the otherwise idle community possession, increases to a higher act, and this act is just
their meeting, as one would like to grasp it; because one is given with the other; and
in the higher realm should this bond of conditionality be solved, which is unavoidable
in the lower? The higher area itself would be solved. to a higher act, and this act is
just meeting it, as one wants to grasp it; because one is given with the other; and in
the higher realm should this bond of conditionality be solved, which is unavoidable in
the lower? The higher area itself would be solved. to a higher act, and this act is just
meeting it, as one wants to grasp it; because one is given with the other; and in the
higher realm should this bond of conditionality be solved, which is unavoidable in the
lower? The higher area itself would be solved.
Or is it because our spirits are already conscious and active in a higher sense than
their spiritual moments, why their traffic less consciously to think than the traffic of
their moments? Certainly there is a deviation here; but what else can it mean than that
it must now also be a consciousness which is all the more powerful and higher,
conveying the intercourse of the already conscious and active. Is a room dark because
its lights are already lit? Darker because they shine brighter? And is spiritual
communication in the sphere of our highest ideas less conscious than that in the lower
sensuous?
Or is this the fact that the human spirits confront each other so much more divorced
than the more intertwined ideas of the human mind, why, then, a higher connecting
consciousness is conceivable for the human spirits as well as for the ideas of the
human spirit? But the intermingling of our ideas can not prove the greater unity and
strength, but only the greater indistinctness and weakness of our consciousness. For is
not that the wonderful property of consciousness, that it binds and divides at the same
time, that it is really only discrimination, and the more powerful and powerful the
more powerful and powerful it is, the more powerful and powerful it is? How little
may divorce differ in the soul of the worm, how little in the soul of the
idiotic? Everything is powerless, powerless, as the whole soul is; but in the lively and
clearly swelling imagination of the poet, figures come sharply and individually
divorced, as self-sufficient, self-living towards each other, as the spirit of the poet
himself; live, weave and act out of their individuality, fill their circle of life as if they
were something for themselves; and the more it is the case, the more so, the less
conscious, clear, self-living, self-efficacious is the spirit of the poet, and the more he
has and binds all these forms as his property, the more he knows about it; yes, the
figures that are most different from the ground of his general consciousness and are
most differentiated from each other and do not pass again,
If the spirits of men are really separated from one another by a force and endurance
that is different from those of a poet, they will confront a higher spirit with quite
different independence, self-livingness, and objectivity than the poet's ideas of his
spirit. How should this not? also prove all the more violence and sustained power of a
higher consciousness that was able to effect and maintain such divorce? Basically it's
just for this distinction. Or if we rightly say that all quantitative gradation is not
sufficient here, that it is a qualitatively different one, the divorce of our spirits and our
ideas; now, then, even an upper or higher stage of consciousness is something
qualitatively different from a lower or lower, not to be confused with merely greater
or lesser liveliness of consciousness. Even in us we can find increases in
consciousness that are not quantitative. Now it is only an increase of these increases.
So we are mistaken in thinking that self-consciousness, self-consciousness, of
which we boast of one another, signifies independence, a conclusion of the
consciousness against a higher mind, or even such an absence. We are self-reliant
only opposite us, not against him. That I know about myself, and know only about
myself, and another knows about himself, and knows only about himself, can not
prevent a higher spirit from knowing both of us at the same time. What divorce of our
knowledge for us is only discrimination of our knowledge for him.
Let us recall an early picture. The blue dot that I see does not know anything about
the red dot that I see next to it. But I know about both of them at the same time, and
the better they differ in me, the more vivid my knowledge of them is. And when I
distinguish between colors, sounds, ideas and ideas, my consciousness is all the
higher. Thus, God distinguishes the high souls of the stars, the star the souls of his
creatures, the creature has nothing more to distinguish than ideas.
One important difference between our consciousness and the superior higher is that
our consciousness is so narrow that ideas can only appear and run off as side by
side; but thousands and thousands of human spirits and animal souls occur
simultaneously and run at the same time differ from each other. Is this something that
a higher consciousness can not grasp?
But strange, if one wanted to turn against that which only a privilege of the higher
spirit can prove before ours. How would he be a higher spirit if he had nothing ahead
of us? If a melody can only bind notes to each other, is there no symphony that binds
melodies in progress? Can not we also distinguish a thousand points at the same time
in sensuous intuition? But can we do it in the lower sensual realm, why not a higher
spirit in the higher spiritual? The higher spiritual builds itself up everywhere
according to the basis of the senses; for it requires the sensuous as matter, the
symbolization as help. So has the higher mind in our thousandfold senses a
thousandfold and more extended sense base,
Wherever one wants to compare the spirit of the entire earthly with an earthly individual spirit,
and without such a comparison, how should he understand us, it is always necessary to pay
attention to this side of dissimilarity, that man as a one-sided or partial moment of the earth has
many things What comes to him suddenly, only one after the other and even then only in one-sided
direction through and can live through. What we found earlier in the material in this regard (chapter
III), is also in the spiritual. Accordingly, much that goes on in the higher mind at the same time can
only be appropriately explained by what proceeds in the human soul to one another.
Or does it alienate you that the human spirits are so similar to each other on the
whole, and the animal souls are each so similar in nature to each other? Why, you
ask, should the higher mind repeat the same moment so many times? How many
people think, think, feel the same? But if anything, especially the repetition of similar
spirits, proves that there must be a higher spiritual connection between them, because
if each of these spirits only for themselves, in fact one superfluous next to the
other. The isolated equal only gives itself once more; that which is connected in the
mind is stronger and more important than itself. Power, form, and because nothing is
quite the same, unspeakable nuance is attached to it. Or why do you rejoice yourself,
so many green dots in the meadow, so many red ones in the rose, to see so many
whites in the lily repeating themselves in your intuition? How beautiful is a whole
bed of almost identical lilies, roses? Only that our spirits are to be thought not only in
such external intuition, but in a more inwardly connected by the higher spirit.
When we see, feel, and feel much of one thing, even the higher mind through us
will see and feel only one thing; through each of us only from another side, in a
different relationship. He will become as well aware of the identical in which we
meet externally and inwardly as we are of the different in which we diverge; In this
sense, we will always be aware of ourselves as different, but at the same time,
through common objects of intuition and communal ideas, we will combine our
differences and justify our own traffic.
Or are you mistaken, on the contrary, that men, with all the uniformity of their
basic nature, think so much contradictory, even argue with each other? Are such
contradictions also compatible in one and the same spirit? Rather, they are only
possible in this way; the mentally unconnected knows no contradiction. It is precisely
in the contradiction of the spiritual that the greatest miracle lies at the same time and
the greatest proof of the existence of a higher spiritual unity. Or is there not
contradiction, conflict in our mind, and could there be such without the unifying
consciousness, which therefore does not itself contradict itself, because individual
determinations of it contradict each other? Does not even all the progress of the mind
on the traditional, to always reconcile the ever-emerging contradictions in higher
insight? So it will be with the contradictions of the spirits in the higher spirit. Is not
really the progress of mankind on the whole right? The contradictions and the quarrel
are, of course, more manifold and greater in the higher than in our spirit, because the
higher spirit itself is a richer and more powerful one; even the work that leads to
reconciliation is a more powerful one, so will the desire for reconciliation be a greater
one. Yes, how would the contradictions be in the little spirit if they were missing in
the big one? But the great spirit has means and powers in it which the little one must
first seek out of himself in the big one. Is not really the progress of mankind on the
whole right? The contradictions and the quarrel are, of course, more manifold and
greater in the higher than in our spirit, because the higher spirit itself is a richer and
more powerful one; even the work that leads to reconciliation is a more powerful one,
so will the desire for reconciliation be a greater one. Yes, how would the
contradictions be in the little spirit if they were missing in the big one? But the great
spirit has means and powers in it which the little one must first seek out of himself in
the big one. Is not really the progress of mankind on the whole right? The
contradictions and the quarrel are, of course, more manifold and greater in the higher
than in our spirit, because the higher spirit itself is a richer and more powerful
one; even the work that leads to reconciliation is a more powerful one, so will the
desire for reconciliation be a greater one. Yes, how would the contradictions be in the
little spirit if they were missing in the big one? But the great spirit has means and
powers in it which the little one must first seek out of himself in the big one. how
would the contradictions get into the little mind if they were missing in the big
one? But the great spirit has means and powers in it which the little one must first
seek out of himself in the big one. how would the contradictions get into the little
mind if they were missing in the big one? But the great spirit has means and powers
in it which the little one must first seek out of himself in the big one.
But why, when the earth knows all in one what its people know, why does not the
mistake of one immediately correct itself by the more correct knowledge of the
other; Why is one man so wise for himself and the other so foolish to himself, since
the common consciousness must also benefit the knowledge of one directly from the
other?
But one might also ask, why is not so much and so cleverly contained in every one
of our ideas as in any other, since our common consciousness reaches out to all? Why
do so many irreconcilable ideas remain in us so often and so long, which, if we put
them in relation, could not exist like that, but we do not relate them. The general
linkage in consciousness, the mere collective consciousness of consciousness, has by
no means the power to relate the content of each idea with that of any other in
explanatory and corrective terms, but in ourselves we see how much work it costs the
mind, our ideas mutually to rectify their contradictions; and in the unspeakably larger
and richer spirit, it will now also demand unspeakably greater and longer work to do
so between our spirits; yes, exhaustion in this respect is unthinkable. In order for
certain ideas to enter into certain relationships in us, certain middle parts are
generally required; not otherwise, so that certain spirits can enter into certain
relationships in the higher spirit. And they are not always there.
It is undisputed that there are laws of association, of conceptual superordination
and subordination, of judgments, inferences, etc., which dominate the course and
intercourse of ideas in general, without excluding the freedom of this course and
traffic in particular also from the intercourse of our spirits in the higher spirit, except
that the laws here will bear a more general and higher character than those valid for
our little soul kingdom. In the psychology of the higher mind enter all the laws of the
traffic and the history of humanity; But they are connected with the psychological
laws in our minds, just as in us the psychological laws of the higher general and the
lower particular regions are connected. After such higher laws, which branch into us,
it is in the higher spirit; but we do not have to believe that by his height above us he
has also achieved a liberation from law and conditionality.
Or does it seem difficult to you that man can think about the earth after all? Does
he not just prove that he is higher than the earth? And we call the earth a higher one
than him. But how is the thought of thinking about yourself something higher than
yourself? He is only the highest in you; but your mind is the supreme over
everything, and so the spirit of the earth is something higher than your mind, with
which it thinks about itself. Only that your reflection on the earth means much less
for you than your reflection on you means for you; for, as the earth is always great
and rich, it also considers the thousandfold that which is in it, in a thousand different
ways, from quite different, complementary points of view. Your whole reflection on
her is just a small, the moment, from your point of view, of her reflections on herself,
in which she exhausted only some of the whole wealth of what she can ever think
of; and it is not an obstacle that builds higher reflections on everything that the
human spirits think of them individually, reflecting only partially back into the
individual. For as the higher mind, by means of man, draws into the universal of his
mind, so also flows forth from it the human spirits. History, the state, literature, and
so much else, which unite humanity or great factions of humanity from a general
point of view, are mediations whereby the individual relates to that which is already
included in the general of the higher spirit. wherein she only exhausted some of the
whole wealth of what she can ever think of; and it is not an obstacle that builds higher
reflections on everything that the human spirits think of them individually, reflecting
only partially back into the individual. For as the higher mind, by means of man,
draws into the universal of his mind, so also flows forth from it the human
spirits. History, the state, literature, and so much else, which unite humanity or great
factions of humanity from a general point of view, are mediations whereby the
individual relates to that which is already included in the general of the higher
spirit. wherein she only exhausted some of the whole wealth of what she can ever
think of; and it is not an obstacle that builds higher reflections on everything that the
human spirits think of them individually, reflecting only partially back into the
individual. For as the higher mind, by means of man, draws into the universal of his
mind, so also flows forth from it the human spirits. History, the state, literature, and
so much else, which unite humanity or great factions of humanity from a general
point of view, are mediations whereby the individual relates to that which is already
included in the general of the higher spirit. that over all that the human spirits think
about them individually, higher reflections build up in them, which only partially
reflect back into the individual. For as the higher mind, by means of man, draws into
the universal of his mind, so also flows forth from it the human spirits. History, the
state, literature, and so much else, which unite humanity or great factions of humanity
from a general point of view, are mediations whereby the individual relates to that
which is already included in the general of the higher spirit. that over all that the
human spirits think about them individually, higher reflections build up in them,
which only partially reflect back into the individual. For as the higher mind, by
means of man, draws into the universal of his mind, so also flows forth from it the
human spirits. History, the state, literature, and so much else, which unite humanity
or great factions of humanity from a general point of view, are mediations whereby
the individual relates to that which is already included in the general of the higher
spirit. so also flows from the human spirits back to it. History, the state, literature, and
so much else, which unite humanity or great factions of humanity from a general
point of view, are mediations whereby the individual relates to that which is already
included in the general of the higher spirit. so also flows from the human spirits back
to it. History, the state, literature, and so much else, which unite humanity or great
factions of humanity from a general point of view, are mediations whereby the
individual relates to that which is already included in the general of the higher spirit.
A lot of stupid and foolish think that. People about earthly and heavenly things, as
about themselves; yet the earth is not stupid and foolish, though it is far from being as
wise as God; Rather, it weighs innumerable thoughts against each other, and because
every thought has a true side, is grounded in a real earthly standpoint, how could it
have otherwise evolved, all standpoints are connected, and even linked by
similarities, then it can not equal the foolish ones let drive; they seem so foolish only
to us, whom we do not consider in consideration of other follies and in their higher
tendency to dissolve in higher cognition by hearing with them. Everything that can be
thought of from the standpoint of the earthly, the earth thinks this through their souls
partly at the same time, partly successively; but each soul is given only one side, one
direction of this thinking. Whoever has only one eye on what a soul thinks, finds
easily so much folly in it, as in a sentence torn from its higher connection.
But how does not our imagination include the impossible? One person is
sometimes quite funny, and the other very sad; Can the higher mind, embracing its
sensations, which contain it altogether, at the same time be very airy and quite
sad? No, he can not do that; but he can feel how one feels very funny, the other very
sad in him, and take his measures accordingly. There can be nothing at all applied to
the higher mind that applies to us as a whole, unless it comes from its whole, or goes
into its whole. That I am quite funny is only a moment of pleasure that I am quite sad,
a moment of mourning in him; but whether it is funny or not depends on something
that touches on all our individual lust and sadness. He certainly could not be quite
happy if we were all very sad; but the individual mourning can often be the cause of
greater air in the whole, and in such a meaning, even in a higher pleasure.
In fact, the higher spirit indeed feels everything that we feel and how we feel
it; but, being even more than we are, he also feels how the what and the how of our
feeling enter into relationships we do not feel with, and which have a much greater
significance than our individual sensation.
But does not the higher mind have to meet what in every concert meets with many
voices, that although each voice contributes to the general impression, yet the
individual, at least the weak and the less independent, become indistinguishable? Will
not the higher mind receive a general impression of our feelings and thoughts, but
hear nothing from us as individuals?
 Yes, that's how it would be if we played as instruments outside of him, but not as
we play in him. The composer hears in his head the quietest voices of the concert,
what he composes, otherwise he could not bring them into his concert, otherwise they
would not be there for him at all. What else would be the difference between being
outside and being inside? Of course, the mind of a human composer can not be
compared with that of a superhuman one; he hears much finer and more varied, and
distinguishes much at the same time, something which human beings can only
distinguish successively.
Or at last you point out to me that the traffic of humanity is no general one, that
some individual and whole peoples on islands are finished by the other human race
and some animals no less. How can they be understood by the general
consciousness? But let us remember that even in us the conscious intercourse of ideas
does not reach as far as possession of them in the collective consciousness. Are not
some of our ideas and imaginary circles, as it were, isolated from the conscious
intercourse with others, and yet they are connected with it in the same spirit? So it
will be with the spirits of the earth. Conscious traffic is only something higher and
more alive than possession in consciousness, and though every consciousness
necessarily carries traffic, not at once a conscious traffic of everything that belongs to
him, with everything. Only a general possibility of such communication always exists
between all ideas that successively come into our possession, and from this
possibility, the passage of time is becoming more and more realized in us. Even in the
earth, this general possibility is becoming more and more realized with time. Here
again the difference comes into consideration that in our lower one-sided spirits much
can only show one after the other what the higher comprehensive mind at once
offers. What has happened to me today and yesterday lies partly apart from conscious
reference or intercourse, but connected by the unity of the same consciousness over
time. In the higher mind, there is also a difference, partly without conscious reference
or traffic, What happens at the same time here and there, yet connected at the same
time by the unity of the same consciousness; the same consciousness has both at the
same time.
Above all, it is the human spirits who intercommunicate in the most all-round and
most conscious communication, in and above which the most important and far-
reaching consciousness relations for the spirit unfold above us. But the animal souls
are therefore no less in their consciousness possession, and there is also no lack of a
number of special relations of the same among themselves and with the human souls,
which are only not so versatile, far-reaching and suitable for the development of
higher consciousness phenomena. A caterpillar can not talk to me; but if it eats away
the forest, it helps me make the wood more expensive; her soul has the pleasure of
eating; I mean the reluctance of inflation, and both pleasure and aversion depend,
even something psychic, in the general psyche of the earthly, which is sustained by
the whole interconnectedness of the earthly conditions, which at the same time
encloses me with the caterpillar, but unconsciously together in such distant relations,
as many things in my conscious mind are unconsciously connected by distant
relations. But I can also get into even closer contact with the caterpillar. I can crush
her, she can scare a child. No fish lives so deep in the water that man could not fish,
no bird flies so high in the air that he could not catch. Every hunt is a transmission of
pleasure and aversion between man and animal. But I can also get into even closer
contact with the caterpillar. I can crush her, she can scare a child. No fish lives so
deep in the water that man could not fish, no bird flies so high in the air that he could
not catch. Every hunt is a transmission of pleasure and aversion between man and
animal. But I can also get into even closer contact with the caterpillar. I can crush her,
she can scare a child. No fish lives so deep in the water that man could not fish, no
bird flies so high in the air that he could not catch. Every hunt is a transmission of
pleasure and aversion between man and animal.
After all, in this respect, the creatures of the same world-body are quite different
from those of the creatures of different world-bodies, and this confirms our inference
that the bodies of the universe are confronting each other as individuals. Between the
souls of the creatures of different world-bodies there is no analogous traffic and no
possibility of analogous traffic as between the souls of the creatures of the same
world-body. The soul-movement is complete in every world-body, as the imagination
in every head; admittedly only in a certain way; for there is communication between
us through language, between the bodies of the world through light; but of quite
another order is the intercourse between the spirits of men, as between the ideas in
each man,
Probably different, but more beautiful, there are many things that we used to grasp.
When two love each other, it is no longer only half and half, a here and there,
which would like each other, and yet never quite to each other; a unifying bond keeps
the loving souls intertwined in the higher mind, and if it is a love in the right sense,
that is, it also serves the peace of the whole spirit and brings fruit to its development,
it will never be dissolved again, like no connection in the spirit, in the sense of its
satisfaction and demand is, dissolves again.
And if two quarrel in the strongest hatred, as if there is no reconciliation, yet the
reconciling power is already there; a spirit can not leave anything unsatisfied; yes,
they only quarrel for the sake of a higher profit, which the higher spirit demands, and
which one day, here or there, will come in handy. But what that is there to the higher
spirit, we discuss only in the future.
And when a speaker preaches to the commons and tears them with them, it is not an
outward pull of the spirit to spirits, but like an idea ruling, controlling and intervening
in many other even rougher ideas.
And when a man lives apart, abandoned by all men, yet he is not deserted from the
higher mind, and is still in deep root with the other human spirits; and the higher
spirit will soon have mercy on him.
And when an evil one sins, that it frightens us, well, the higher mind will also be
horrified once the consequences of evil grow in it, for it has to carry all within, and it
will begin to counteract, and more and more more; that is the punishment of evil,
which grows finally to evil, so true of the head, as the whole spirit is above the spirit
of the individual evil, and as no spirit endures in the long run what disturbs it.
And if the righteous act rightly, not merely to appear righteous for the duration of
this life, then the higher spirit, who acts in the spirit of his inner peace and fosters his
general ends, will finally satisfy and promote his purposes with his own voices, and if
he did not do so in the beginning, then he will do so more surely and more, the more
the good endures, because the spirit senses his own harm, he would always be
contrary to what promoted him. The doctrine of the last things will lead us back to
this. For what is lacking from this justice in this world, we have to look for in the
hereafter, which will place us in a new relationship with the higher spirit.
If the spirit of the whole earthly, in its versatility and fullness, presents similar
relations of influence as the human mind can clearly develop only in the course of
time, even in the same present, which nevertheless always grasps itself as flowing,
lacks the higher spirit not, on the other hand, a continuous course of effects, but
which now flows in a stream quite different and full of power than the human narrow
and shallow stream of spirit. We call this process, in its outward appearance,
history. It is, so to speak, the river in which waves of traffic flow.
The series of reflections which we have made on the subject of human traffic
would only be repeated in different versions for the story. As little as the relations of
action in that can be without consciousness, so little in this. There are links between
what is given at the same time, here between what follows and what it is. Our mind,
too, has these two sides, at least divisible in the consideration, that it binds the
simultaneous and that it binds the successive in the consciousness. A neuter
separation of both sides does not take place. The success of the total effects of the
simultaneous in consciousness is precisely the flow of consciousness.
So clearly does the similarity of the small spiritual realm that we carry within us,
and of the larger that carries us within us, concerning the course of psychological and
historical phenomena, be chiefly due to the now universally accepted doctrine of a
spirit of humanity Consciousness of this spirit has made. Let us rejoice in this
coincidence with our own doctrine, although of course this coincidence is only half as
long as the spirit of mankind counts for the spirit of the earth, and the consciousness
of this spirit is considered identical with the bundle rather than the bond of human
consciousness ,
For the most part, speaking of a spirit of humanity, one thinks of it as a being that is
conscious only in detail, and as a whole unconscious; It is believed that men, or at
least philosophers, know about this spirit, but they do not know about men, unless
they know each other from the other, which is always the case for individual
relationships and imperfect. The spirit of humanity, as it is conceived today, has a
consciousness in individual men, but not over the individual man, that is, no one that
embraces man himself. The dry sum of human consciousness is its consciousness, not
the conscious union of human consciousness. The philosopher only means that the
number which he himself draws in his individual consciousness from this sum, could
represent the higher consciousness union itself. Paul rightly says: Our knowledge is
piecemeal; but now also the consciousness of the higher mind is supposed to be only
a piece of knowledge, but according to the assertion no, but in substance yes, because
only the interlocking and mirroring of the pieces, which always gives new pieces, not
the conscious comprehension of all pieces, which only one real unity of
consciousness is given to the higher spirit. The mirror even means to be the room, or
its only light, which brightens the room. Thus, after being spoken of by a spirit of
mankind, it should be, at bottom, only the personality of the individual spirits in this
higher spirit, what is to be regarded as the goal and center of the whole
development. And, of course, how can it ultimately be aimed at the development of a
higher mind, which is only the word, not the thing, which decays the same, just as
one only touches it hard. Yes, many probably hold the whole spirit of humanity only
for their own Thought thing, and how they take him, he is certainly just such.
For in a real spirit there are no details of consciousness without a conscience that
embraces them all in one. Does not my mind know everything about the individual,
what he has in him, about his highest self-reflections and about his most sensual
moments in a direct way? He would not be a single ghost, or it would not all belong
to him in common if he did not know all about it; an unifying consciousness is the
real character of a real spirit. Thus, even a higher mind, another such, and whether we
are thinking of a spirit of humanity, of the earth or of God, can not carry within
ourselves our particular areas of consciousness, without linking them in a general
consciousness. Our special consciousness can only be meaningful to him that his
general consciousness manifests itself in each of us in a special way. That one of our
souls can think of the other, there is no spiritual bond, but it requires a soul, which
also carries all that they think of one another into self-consciousness; even that one
soul can partly think the same as the other, there would be no bond like that of our
spirit; this requires a soul, which also feels the covering of its thoughts in the same
point and their divergence beyond. Only conversely, that two people think of each
other, that their thoughts can partially cover each other, has its reason in the
connection through a higher consciousness. If one does not grasp the consciousness
of a superior mind in such a way that it knows everything in one thing, what we
individually know about each other and of one another,
And so the ordinary idea of the spirit of humanity either dissolves as a vain blend
of words, or drives beyond itself into the reality of ours.

VIII. From the higher field of sensuality and will.

Although not enough to repeat, there is no analogy between man and earth
whatsoever, it is just as impossible to explain, without the help of it, the soul-relations
of the earth, since our own spiritual is the only thing immediately present to our
observation in the spiritual realm and must form the starting point for the appraisal
above everything else, so that only eight should be had that the analogy should not be
extended further than it strikes, and instead of slavishly adhering to the same analogy,
turn it as the Thing or point of view applies.
And so, to a certain extent, it does very well, although beyond these very few, when
one compares human beings, animals, and plants to the side of their sensible faculty
with sensory organs of the earth, which they need, objective views of the sky and
themselves to gain even as the foundation stones and starting points of a higher, more
general intellectual construction.
The peculiarity, relative autonomy, apparent secretion, which exists between men,
animals, and plants, in such a way that each is dependent upon its own field, its own
standpoint of contemplation, and that all find in the totality of the earthly realm a
more general bond , gives this comparison immediately something appealing. Only
that partly more unspeakably more and more unspeakably more diverse organs of
apprehension are in the earth than in us, and these organs in the earth, as a higher
being, have already more and higher things to perform than in us the individual sense
organs to which they are superior , And this is just what makes the comparison more
or less inadequate, although a closer examination will make him seem valid again to
further limits, as the superficial view betrays. It is not merely sensuous what the
human beings and animals carry; There are already higher points of view which take
place in the earth through them, according to their higher position in the higher
being. But there are always only special points of view, as they are possible from
individual points of view, as they can be obtained on the basis of a special sense and
position against the outside world; but a higher connection of consciousness,
encompassing the whole realm of the earthly, but more general spiritual references,
which in the course of the communication, the development and history of all
humanity, indeed, of the entire earthly kingdom, and as such are inaccessible to our
individual consciousness, and even reach out beyond all earthly individual spirits and
their special points of view, and only in one-sided reflexes, as made possible by any
particular standpoint, fall back into them and contribute to it, the earthly spirits to
stamp something of more general and higher significance than they could be in
isolation from such a spiritual kingdom superior to them. In the same way, our higher
connection of consciousness, with its general relation to everything that is given us
individually by the senses from individual sides, reaches out and reflexively into the
sensible itself, and in turn contributes to stamping it into something higher, when
it, thought to be out of context with the general consciousness. In us, too, the
sensuous is not cut off from the higher generality of the spirit, not abstract and free
from it. All intuitions gained by our senses, however singular they appear to us, are,
so to speak, ignorant of themselves with something higher, which comes from the
universal connection of the spirit to them; indeed, much that is beyond the sensuous,
of spiritual references and memories, is nevertheless associated in a special way with
the sensuous, so that, as if in one, it merges with how to look further. Our bodily
sensory organs, however individual their construction and their activity may be, must
not be regarded as merely existing and active organs,
Just as with us the various sense organs have very different dignity and meaning,
and the functions of one of the connections of the higher spiritual, the enthusiasm
with it, give more space than the others, so too is the individual creatures of the earth,
and men take unquestionably the first place in this respect. The plant does nothing, as
their dwelling more and more expand and expand and paint more and more
beautiful; In this business she leads and feels her existence at the same time; With
this she contributes bodily, the earthly and at the same time sensual, to expand,
enrich, and adorn the soul of the earth; but it has only an immediate sensation of
being in the earth and the earth in it; the plant does not know anything about the earth
around it, it does not have a mirror, And so, even in the earth, the sensual existence of
the plant is not linked to any knowledge about itself beyond the plant; the earth
enjoys in the sensation of the plant merely a specially distinguishable sensory
determination of its existence; that is at the same time the plant soul. The soul-house
of men and animals, however, still has, so to speak, a mirror, to a greater or lesser
degree, reflecting the earthly around itself, indeed something of the supernatural, as it
may appear from the earthly standpoint, and reflects it in the mirrored house of man
and it is reflected in ever higher images, for the pictures are not dead, but live and
weave and interweave to a higher world, the mirror itself does not throw back dead,
but changes the pictures. But even the greatest and highest man reflects earth and
heaven only from a definite point of view; but the earth has in itself a thousand and
thousands of higher and lower points of view; it wants a thousand and a thousand
people and animals for that purpose; and the earth never tires of constantly changing
and multiplying it, so as to unfold and unfold its entire circle of life in self-reflection
and reflection of the higher. Above all, however, which thus unilaterally reflects itself
in the individual creatures, then, in their intercourse and their history, a higher
spiritual life is built up in the same ratio and reaches backwards into the life of the
individual creatures than in the individual human spirit over all one-sided Reflections
build up a higher spiritual life and into the realm of sensuality, raising this even
higher takes up. But, as we shall see, what we see from the intercourse and history of
men is itself only the very external side of something deeper inward, which can not
yet appear to us from our point of view. The doctrine of the hereafter, however, will
add an important supplement to these considerations. Our whole present,
comparatively sensuous life is only the basis of a future higher one, which belongs no
less to the higher spirit than our present one. But considerations about this have no
foundation yet. Let's stay with what can be discussed on the basis so far. even only
the very external side of something deeper in the inner, which can not yet appear to
us on our standpoint here. The doctrine of the hereafter, however, will add an
important supplement to these considerations. Our whole present, comparatively
sensuous life is only the basis of a future higher one, which belongs no less to the
higher spirit than our present one. But considerations about this have no foundation
yet. Let's stay with what can be discussed on the basis so far. even only the very
external side of something deeper in the inner, which can not yet appear to us on our
standpoint here. The doctrine of the hereafter, however, will add an important
supplement to these considerations. Our whole present, comparatively sensuous life
is only the basis of a future higher one, which belongs no less to the higher spirit than
our present one. But considerations about this have no foundation yet. Let's stay with
what can be discussed on the basis so far. which belongs no less to the higher spirit
than our present one. But considerations about this have no foundation yet. Let's stay
with what can be discussed on the basis so far. which belongs no less to the higher
spirit than our present one. But considerations about this have no foundation
yet. Let's stay with what can be discussed on the basis so far.
With this I pass to the contemplation of some objects (objective intuition and will)
that present many difficulties, even if we consider them only in ourselves, let alone as
we ascend to the higher mind, where the difficulty increases without at the same time
increasing the means to manage it. And so it may well be that the following
considerations do not seem to be satisfactory in every respect; but one must be
careful not to regard the possible error of consideration as a mistake of the thing, and
to reject the general, because in particular errors are made or doubts arise. If
nevertheless our own spirit exists, nevertheless, that some important relations of it
still in the unclear and usually only non-profit-taking subject, In this way we shall be
able to draw less and less conclusions against the existence of the spirit over us from
a perhaps not quite successful first attempt to discuss its analogous conditions, since
here we have no direct observation other than the little test which he takes from us is
in itself, is at rest, but everything else can only be opened up by analogy with it. But
these discussions can not be completely ignored; the attempt must be made to
respond, for only in this way can the doctrine of the higher spirit gain life and
consequence; for if it is a real spirit, if we ourselves have relations to this spirit, then
these relations according to the most important relations come into consideration for
him as well as for us, and if the difficulties of the teaching are not attacked, they
attack us.
In our sensibility lies for us at the same time an area of objective vividness,
perceptibility in general, whereby the subjective represents us the objective through
which it is evoked. In fact, it involves a very philosophical reflection that we rarely,
and most people never do, to become aware that everything we see around us, hear,
feel, as we do see, hear, feel, really only in our intuition, is sensation; not that
something real, besides perception, corresponds to sensation; but at first we only have
these of them; it represents the objective itself to us, it immediately appears to us as
this. At times, mere sensuous phantasms to which nothing other than us can assume
the character of objectivity.
Not only sensuous intuition or sensually vivid, but we face each other in such a
way; but everything associated with it in the course of life through conscious or
unconscious memories and inferences as something belonging is objectified. We
borrow, as it were, out of our mind, though determined by earlier experiences, every
intuitable, sensually perceivable thing with a lot of qualities, thinking it in a set of
circumstances that are not directly in intuition, sensory perception, and yet
objectified. A landscape z. For example, the mere sensuous impression would appear
to us only as a marbled surface. first the innumerable, the vividness in itself no longer
relatives, what we remember reminiscent of the seen shapes and colors, if in
particular they do not particularly bring to consciousness, the objective landscape
with the meaning of trees, houses, people, rivers makes it; but we are the
intellectually attached, mediating this meaning, not the sensible substratum; but put it
in one with us. What we do not objectify everything in the intuition of a human being
with him, which we do not even sensually see in him. If we hear a speech, we hear
nothing sensually but sound; the whole meaning of speech is spiritually linked by
ourselves but put it in one with us. What we do not objectify everything in the
intuition of a human being with him, which we do not even sensually see in him. If
we hear a speech, we hear nothing sensually but sound; the whole meaning of speech
is spiritually linked by ourselves but put it in one with us. What we do not objectify
everything in the intuition of a human being with him, which we do not even
sensually see in him. If we hear a speech, we hear nothing sensually but sound; the
whole meaning of speech is spiritually linked by ourselves1) ; yet we objectify the
meaning of speech with sound; It seems to us as if the speech coming from outside
brought along its meaning at the same time, we receive it as something new, not
coming from us, but coming within us. Even the purely sensible does not appear to be
objective, and the highest and best that a human being has plays in the way he
understands things, interprets them, interprets them, refers to others, and the enriched,
vivid, experienceable, appears to him therefore no less objective.
1)The possibility that the hearer correctly adjusts the meaning of the speech to the words heard, so that the
meaning of the speaker re-creates itself in it, lies in the mutual establishment of their spirits and their bodies,
which are themselves only through their communal organic inclusion could be conveyed to a higher mind and
body. Here, however, we are concerned only with the fact of objectivity, in which the meaning appears with the
words at the same time.

In the meantime, our higher spiritual is not absorbed in the connection with the
intuitive, the sensible, and the objectification; indeed, the mind can also grasp and
consider objectively and without intuition memories and higher conceptual references
and combinations of things that enrichingly and enthusiastically add to their views,
except that they are always connected with the world of vividness in causal and
aesthetic terms reasonable relationship remains.
We also feel immediately that the memories of our intuitions, sensory perceptions,
belong to our spirit, here the feeling of being a stranger is lost.
It is undisputed that the spirit of the earth, too, has its field of objective vividness,
experience in what determines it from its sense-base and is linked to it. The world of
objective appearance will expand only according to the broader sense-base at the
command of the higher mind, and increase according to the greater height it has over
us. For us, it only appears objectively what we draw through the individual sense-
tools, for him what he draws through the individual creatures, who only represent his
sense-organs at a higher level, and the higher spiritual, which builds up above their
sensory basis, is included although that of the higher mind is not in it, but rather that
which belongs to the creatures of it, may be regarded partly as a reflex from the more
general spiritual possession of the higher mind, but partly also, further determined by
it, reflected back into it, so that it still belongs to the higher spirit beyond us. The
higher spiritual in the individual human being is just the clasp of the connection to the
more general spiritual of the spirit above us, which is neither decided in that which of
it into a single man, nor in that which enters into the sum of the individual men; even
less if we reflect only on the here and now of man, as we always do now. which
enters into the sum of the individual people; even less if we reflect only on the here
and now of man, as we always do now. which enters into the sum of the individual
people; even less if we reflect only on the here and now of man, as we always do
now.
We must therefore not think that the highest and the best that the being has above
us can not prove to be effective and alive in man, only that it can always appear in a
certain not-exhaustive particularity. Our mind is not merely a marbled table of spirits,
nevertheless, that the higher mind looks around with us as well as with its sensory
organs and looks at its body itself, because we can not be grasped without our roots in
its higher realm; the higher and highest spiritual life of this weaves rather in this table
of senses, on the one hand elevates us above the sensuality, and on the other hand
gains new destiny through us. It is this higher and highest in us something that we
could not have of ourselves as individuals, but only through our dwelling in the
general spirit, our connection in the general spirit and by the general spirit. It is He
who mediates our spiritual intercourse, who removes from himself the accumulated
treasures of human knowledge from one time to another; we only see the external
conditions of it, he has the inner consciousness of it. But how the higher forms and
shapes itself within us always remains something in which the higher mind finds
itself redefined by us, as if by something objective, which only comes into it through
us. Every man owes the education which raises him above the sensual animal, partly
his consciousness relations to the general nature, partly to a reflex of the general
education, which was acquired by mankind time by virtue of their connection among
themselves and with the surrounding nature. and who obtains him in special
mediations, but also contributes to the demand for general education by the way in
which he takes up this education and shapes it, and in this way rejoins the world. On
the one hand, the highest and best people receive the highest and best reflexes from
the higher spirit, on the other hand they do the highest and the best to further their
advancement. By means of mere abstract thinking out of relation with its sphere of
intuition, the higher mind could have as little progress as ours, but it is rooted by the
creatures in intuition, external experience, as creatures are reversed by their higher
spiritual in the higher spirit. something to the demand of the general education. On
the one hand, the highest and best people receive the highest and best reflexes from
the higher spirit, on the other hand they do the highest and the best to further their
advancement. By means of mere abstract thinking out of relation with its sphere of
intuition, the higher mind could have as little progress as ours, but it is rooted by the
creatures in intuition, external experience, as creatures are reversed by their higher
spiritual in the higher spirit. something to the demand of the general education. On
the one hand, the highest and best people receive the highest and best reflexes from
the higher spirit, on the other hand they do the highest and the best to further their
advancement. By means of mere abstract thinking out of relation with its sphere of
intuition, the higher mind could have as little progress as ours, but it is rooted by the
creatures in intuition, external experience, as creatures are reversed by their higher
spiritual in the higher spirit.
The relation between us and the higher spirit is thus summarized once more: for the
higher mind, our fields of intuition or outer experience form a larger field of intuition
and experience for each other, which bears the character of objectivity for him, as it
does for us , and just through us bears for him; because he shares our objective
conception; For him, however, he objectifies himself, since he is a higher mind than
we, and at the same time everything that is built up in us from the higher above our
areas of perception and experience, in a manner similar to what the higher associates
with individual sensory areas in us objectified for us with these in one. But the higher
spiritual does not go into this objectification for him. Rather, everything higher in us
is something what the higher spirit has not only in us as individuals, but even more
generally beyond us; we are connected by it in ourselves; and are active in the
furthering of the same, as he is active in advancing us through it.
On the other hand, if there are many difficulties in the foregoing considerations,
many difficulties which otherwise would appear to be difficult to resolve are
eliminated. how the need to solve them first showed the way of these reflections, only
in such a way that analogy had to help to meet and establish it.
One may ask, why does it not fall into our feeling that we belong to a higher spirit
when we live, weave, and are in the higher spirit, and he in us. It can not fall into our
feelings because it does not fall into the feeling of the higher mind itself; we are tools
of his objective intuition, and it is only through special reflections in which he
encounters us that the thought may arise that what he draws in our souls belongs to
him, but without it becoming a matter of feeling for him , The higher mind has, so to
speak, our whole content of soul at the bottom of our table of meaning, while we
have our whole content of soul behind us as far as we do not present it
ourselves; therefore he becomes quite aware of us, but we are not his; but what he
does in us, becomes aware through us, it perceives as something its essence
objectively or newly determining, not as already existing part of its essence; hence
the feeling that he is in us can not come from us, that we are parts of his being. But if
we associate ourselves with his general property through something higher in the
spirit, then he feels himself to be the vessel and master of this general possession, but
not of that which reflects in a special way into us, and is redefined and processed by
ourselves What happens in the field of what determines it objectively, as explained by
analogous conditions in ourselves. But if we immediately feel that the memories we
have come from our intuitions belong to us, the feeling of being objective, being
alienated from them, without it blurring in our consciousness, our seeming alienation
from the higher spirit will exist only in our present, relatively sensuous, intuitive life,
not in the life of higher spirituality, which we carry in the hereafter, into which we
live Deaths will occur. But that belongs in later considerations.
Now contradictions and intolerances in the human domain will be all the more
alien to us, since they do not come from above from the universality of the higher
spirit into humanity, but from below through the one-sided and divergent sensible
standpoints of humanity in the higher To come to mind and to present oneself to the
adjustment and processing by him. Every newly emerging man also constitutes a new
occasion and beginning of such work in the higher spirit, as every new eye-sight in us
enriches our field of experience. Everything that goes on here in our spirits, thus,
from a certain point of view, assumes for the higher mind the character of its
involuntarily encountered; from a certain point of view, that is, insofar as it did not
come to us from above, even from above; and, of course, to everything we do and
think, something came from above from the universality of the higher spirit, but again
something comes into the generality of the higher spirit through us. Only abstract can
be divorced. We determine it by our particulars from below, while at the same time
we are subject to its destiny from above from above, since it is caused by everything
we do and think to co-operate or counteract the fullness of the whole, and even within
us into effect. And by this he becomes just our stronghold, that he seeks to make up
for our contradictions and incompatibilities, because they nevertheless meet him, in
the intercourse of our spirits with each other and with nature. except that he is not
unlimited in this, as we are not unlimited in shaping our field of experience,
With such considerations, however, we move from the field of receptivity to the
sphere of activity of the higher mind, and so it will be useful to broaden the analogy
which has hitherto guided us to the point that they also serve as a basis for further
discussions could.
Let the living creatures of the earth be regarded by some as sensory organs of the
same, so from the other side as motor organs of the same, but basically as both in the
association, as well as our eye, our ear, our nose, our tongue, our hand sensory and
Movement organs are in one. The muscles provide the musculoskeletal system 2)It is
also connected with the brain by nerves, just as the sensory apparatus, and by virtue
of which (bodily-mental) impulses can receive from the brain, as the sensory
apparatus propagates such. The musculoskeletal system, too, can only be considered
in connection with these roots in the brain, without which it would be idle. By means
of the musculoskeletal system, man seeks always to present his sensory organs to the
influences and to transform them in such a way that partly the most immediate
intuitions and sensations are obtained by the sensory organs, partly more general,
beyond the sense-organs, though also from the whole organism into them is met and
in an analogous way the earth uses its creatures. The musculoskeletal system of the
same serves her as well, to present them to external influences and to transform them
so that partly the most immediate intuitions and feelings for the creatures themselves
and hereby for the earth are obtained, partly more general, reaching beyond the
creatures, though also from the whole into them, and so also for them not indifferent
purpose considerations is thereby met. In the first relation, the direction of obtaining
an immediate satisfaction, from the spiritual side acts the sensuous instinct or impulse
of the creatures, in the latter, the direction toward the attainment of further and higher
purposes, the higher will of the same. beyond the creatures, although from the whole
they are also taken into account in their purpose and therefore are not indifferent to
their purpose. In the first relation, the direction of obtaining an immediate
satisfaction, from the spiritual side acts the sensuous instinct or impulse of the
creatures, in the latter, the direction toward the attainment of further and higher
purposes, the higher will of the same. beyond the creatures, although from the whole
they are also taken into account in their purpose and therefore are not indifferent to
their purpose. In the first relation, the direction of obtaining an immediate
satisfaction, from the spiritual side acts the sensuous instinct or impulse of the
creatures, in the latter, the direction toward the attainment of further and higher
purposes, the higher will of the same.
2) Even at the ear and nose he is not missing . Apart from the outer ear muscles, which are poorly
active in humans, there are also internal muscles that regulate the tension of the eardrum and are
related to the ossicles. The nostrils can also be moved by muscles.

One can follow the above analogy a little further; and though it can only be valid
and meaningful up to a certain extent, even the further continuation of the reasoning
of the following is not essential, there may still be some words in this respect.
Analogously, the body of the whole person or the totality of its organs of sensation and
movement closes through the entire sensory and movement nerves and the whole brain and spinal
cord as central connecting parts to a larger circle, in which other circle (especially the part of the
same, which the Brain forms,) the physical foundation of the higher intelligence and the will
(instead of in the narrower mere sensory sensation and felt impulse) is included. The narrower circle
(of the individual sense organ), however, is built into the wider (of the whole human being) in such
a way that it can not only express influences on it, but also receive them from them, which have a
more general meaning than that which closes itself off in the narrower circle ,3) Therefore z. For
example, the involuntary (reflex) movements of the eye, which cause or want to cause a light
stimulus, a mood of the eye, may be partly modified, partly prevented by the will and the course of
our thinking, conversely by the senses to the will and the higher intelligence can be worked, as
many motives of our will and determinants of our thinking lie in sensuous occasions. Similarly, the
circle which man is built into the circle still further, to the entire earth with all its creatures for a
higher principle 4)Every human being extends influences through his actions, and from there
receives from them causes of action which have a more general meaning than those which he
wishes to conclude directly in relation to himself, in the particular circle of his feeling and
movement.
3)It is believed that nerve effects can be transplanted not only by continuity but
also by contiguity (attachment) of the nerve fibers; yes that this is one of the
most important means of transmitting nervous effects in the body. (See
Volkmann's article "Nerve Physiology" page 528 in Wagner's
Physiolog. According to this, one can imagine schematically that a small circle
is enclosed by a larger one, and through its internal partial attachment to it
enters into operative relationships with it, but it must of course be confessed
that there is still much darkness in the dispositions actually taking place in this
relation prevails.
4)It is not disputed that in the way in which man builds himself up into the
earth one can not see a pure repetition of the way in which a sensory organ is
built into man.
 The instinct and will of the creatures are now also linked in a higher, higher-
reaching will-range of the earth, as sensation and knowledge of it in a higher field of
knowledge. How all sensation and knowledge of the earth ultimately comes together
and closes in a certain consciousness of the earth, so all instinct and will. But it is
both the same consciousness that is only receptively active from one side of the other,
and it can be this conclusion or supreme self-acting connection (not sum) of all
instinct and will in the supreme consciousness node of the earth, or this itself after its
action decisive activity, as the supreme or chief will, total will, or will of the earth par
excellence.
Insofar as all our will is directed toward one and the same thing, and in the main
thing it aims everywhere to arrange the conditions in such a way that we all win at the
same time, it enters into the will of the superordinate spirit; insofar as it does not aim
at the same, it means deviating or conflicting reasons for it. What is in our individual
will coincides in the whole will of the higher mind; what differs between us deviates
in its whole will as a special determinant of the same. In any case, our lesser
individual will can only be grasped as the moment of its entire will; and our freedom,
our will, though with all that happens by it, falling into the higher mind, can not
appear and be credited to it in the higher sense as its freedom, its will, rather, only as
something that determines its higher freedom, its higher will, how our freedom, our
will can be co-determined by individual motivations, motives that are subordinate to
it, and often conflict with each other and with our whole will. For the will of the
higher, more independent mind, only something more independent, higher, that is, the
individual will of man, takes the place which, in relation to our will, merely assumes
a more dependent lower motive. Incidentally, the analogy with this ratio can serve us
well for explanation. For the will of the higher, more independent mind, only
something more independent, higher, that is, the individual will of man, takes the
place which, in relation to our will, merely assumes a more dependent lower
motive. Incidentally, the analogy with this ratio can serve us well for explanation. For
the will of the higher, more independent mind, only something more independent,
higher, that is, the individual will of man, takes the place which, in relation to our
will, merely assumes a more dependent lower motive. Incidentally, the analogy with
this ratio can serve us well for explanation.
However much motives come into play with a will, the will is more than the sum of
the individual motives that come into consciousness. Often we do something with
will, not without motives, but without us any special motive to consciousness bring
to. It will be the same with the will of the higher spirit. The sum of the individual
conscious human will can no more cover its top will quite like the sum of our
conscious individual motifs human will, especially since the higher mind can have
many motives to many relationships that lie beyond human concerns at all, although
always with us questionable motives that are effective in us; how, conversely, the pre-
thinking and willingness of the individual does not result in separation, but can take
place only in the context of the whole higher field of thought and will. So much can
happen out of the higher will, which was not in the will and forethought of an
individual nor the will of all individuals; yes, all the great events of history have been
foreseen and desired by human beings at most, but not on the whole. On the other
hand, the reasons for the higher will are determined by the will of the people, who
take the direction of the whole from the individual, yes, all the great events of history
have been foreseen and desired by human beings at most, but not on the whole. On
the other hand, the reasons for the higher will are determined by the will of the
people, who take the direction of the whole from the individual, yes, all the great
events of history have been foreseen and desired by human beings at most, but not on
the whole. On the other hand, the reasons for the higher will are determined by the
will of the people, who take the direction of the whole from the individual,
Just as in us a motive of the will succeeds only to the extent that the whole will, to
whose definition it of course participates, does not predominantly oppose it, the will
of an individual can only succeed to the degree that he is suitable in the world Total
will of the being enters over us. We are now looking for our part, our actions always
be so designed that all motives of the will, from which they emerge, as much as
possible in connection thereby made sufficiently and so is easy to see that what is
happening in the world as far as it under the influence of the general will of the
higher mind, will take such a form that all the individual wills determining it will be
done as satisfactorily as possible; and thus very explainable, that despite the higher
general will, yes, by virtue of it, every man can satisfy his subordinate will to certain
limits. But only up to certain limits, as far as the conflict with other divergent
individual wills and the general will which goes beyond all, and which is not covered
by the sum of all, is permitted; as well as in our will in the conflict of the motives
with each other and with the general will extending beyond them the satisfaction of
the individual must put up with restrictions. But the more powerful a motive is, the
more will the total will be inclined to take its direction, or the more will the direction
of the total will agree with that of the motive; and likewise, the stronger the will of a
man, the more he will contribute to determine the will of the higher spirit. Man's will
is a weight on the scale of higher freedom, though the balance is not itself, but grown
in connection with it. We weigh on the scales as we like, and she weighs our weights
as she pleases, always repositioning them as they press too little or too much here or
there. But she will kill her until everything is just and good.
It is therefore in the appearance of the individual human will and the way in which
they work with and against each other and partly achieve their satisfaction, partly fail
to achieve it, nothing that is contrary to the assumption of a higher general will in the
sphere of the earthly. Of course, we do not have to ask individuals to have the
consciousness of this universal will for us; but each one of us can only become aware
of a determinative moment of the whole will, or what is the same, in each of us the
higher mind can only become aware of a determinative moment of its whole will, that
is, of our individual will. But when the higher spirit of all the individual wills, which
take place at a given time, suddenly becomes conscious in one direction, namely, that
which takes its direction in one direction, He also seeks to satisfy all in connection
with one another as far as possible, whereby he, of course, remains bound by the
many restrictive conditions to which the natural context in general and the connection
of earthly things in particular are subject. The will of the higher mind is as
omnipotent as ours; but it is less limited by outward volitional influences than
ours; its limitations are more general limitations of nature and internal self-restraint
through the conflict of one's own volitional determination. but it is less limited by
outward volitional influences than ours; its limitations are more general limitations of
nature and internal self-restraint through the conflict of one's own volitional
determination. but it is less limited by outward volitional influences than ours; its
limitations are more general limitations of nature and internal self-restraint through
the conflict of one's own volitional determination.
It is undeniable that the course of the great cycles and the formation of the solid foundations of
earthly life and building will be so well removed from the will of the earth as the main course of
circulatory movements in our body and the formation of the foundations of its structure ours. Our
limbs may well be changed with volition, our organs of judgment judged differently, but our bodies
not fundamentally different, nor our blood lead other main ways than they are drawn without our
will, though subordinate modifications by our will produce in them; how every arbitrary activity is
connected with such modifications, even without the will consciously focusing on them. And so the
earth can also put us, its members, by means of their will, in which ours enters as motive; but not
self-constructing oneself from the ground, nor altering the main course of the waters and winds,
though subordinate variations therein result in activities which fall prey to arbitrariness, whereby we
ourselves are involved. The will of the earth, like ours, so to speak, hovers in a higher conscious
sphere, which includes ourselves with our consciousness and will, over a base which he must
respect, since he is supported by it, so that he may expand it higher and finer, but not able to rebuild
from below; it may be that the earlier construction by the former will of a higher being happened on
a further and deeper ground. those of arbitrariness fall, whereby we ourselves are involved, bring
forth. The will of the earth, like ours, so to speak, hovers in a higher conscious sphere, which
includes ourselves with our consciousness and will, over a base which he must respect, since he is
supported by it, so that he may expand it higher and finer, but not able to rebuild from below; it may
be that the earlier construction by the former will of a higher being happened on a further and
deeper ground. those of arbitrariness fall, whereby we ourselves are involved, bring forth. The will
of the earth, like ours, so to speak, hovers in a higher conscious sphere, which includes ourselves
with our consciousness and will, over a base which he must respect, since he is supported by it, so
that he may expand it higher and finer, but not able to rebuild from below; it may be that the earlier
construction by the former will of a higher being happened on a further and deeper ground. so that,
though he is able to develop them higher and finer, he can not rebuild them from below; it may be
that the earlier construction by the former will of a higher being happened on a further and deeper
ground. so that, though he is able to develop them higher and finer, he can not rebuild them from
below; it may be that the earlier construction by the former will of a higher being happened on a
further and deeper ground.
On the whole, we can say, there is a common interest in humanity and the
earth; indeed, with regard to the hereafter of men, the true interest of each one agrees
with that of all mankind and earth; and it is important that man should always better
understand the rules of how he can safeguard this common higher interest, and
thereby his own for eternity, and to judge his will more steadily in accordance with
it; but that he learns this ever better, and that all humanity in this respect is always
progressing, is itself essential to the higher development of the earth. Could it ever
come to a completely unanimous and willing observance of the rules among human
beings, whereby their relations with God and each other are best organized, Thus, at
the same time, a general attunement of human will and action with the will of the
higher spirit, and an attunement of the will and action of the higher spirit, would be
included in all higher human and human relations, and could scarcely be related to be
set on everything human in it, without ever being seated in it. This goal has not been
reached; but the effort to achieve it is evident in the fact that the will and action of
men are directed by religious, legal, state, international ideas, statutes, institutions,
treaties, even the custom, to ever more general relations in the interest of the whole,
be regulated and bound. Above all, it's the growing spread of Christianity, as will
become clearer, if we consider the basic idea of Christianity itself in a later
section. The next section, however, shows how young the Earth generally still
respects in these relationships.
The foregoing considerations are diligently kept in such generality that they are
compatible with every view of freedom and will; and if, from certain points of view,
they could be put differently, this would only lead to the compatibility of the human
and of a higher will with other expressions. All disputes whose discussion and
decision does not promote our subject remain cheap out of play here. By the way, it is
to be admitted that to talk about the will and thinking about us by analogy with ours
is always a venture that can only have half a success.
In any case, the relation of the spirit of the earth to the subordinate spirits of the
creatures is, after all, from a much different, at the same time livelier, more uplifting,
more consolatory viewpoint than, in the usual way, that of the spirit of mankind to the
spirits of men. Let's take a last comparative review of this, which will also be a
preview in other ways.
What rich possibility of consciousness relations up and down in knowledge and
will opens to the spirit of the earth according to our version. This possibility may at
first seem general and indefinite; but in the future it will determine and expand more
closely, through something that man everywhere demands, for which he seeks space
everywhere, yet so far he usually knows how to find nothing but the empty or the
impossible. And everything remains unified by a supreme consciousness. On the
other hand, in the mind of humanity, in the ordinary version with the upper limit of
consciousness, the possibility of higher consciousness-relations held by it, which
divides over the individual human, divides it into special spheres under the highest
and binds it, Rather, only a scattered now and then of knowledge and volition takes
place in humanity, unified by nothing but a once again scattered, half, external
consciousness, which everyone has in relation to the other, and only the philosopher
of the whole, and that basically the Repeat dispersion only at a higher level and
multiply instead of canceling it. According to us, the spirits of the creatures form, so
to speak, the lower, but according to the ordinary version, the upper, indeed the
highest, in the universal spirit. Desolate view, when there is nothing to look out for,
and we need it so much! On the other hand, we can partly acknowledge a higher
conscious leadership here, and in part point out an ascension into the higher and fuller
conscious life of the Spirit above us in death. and thereby gain points of departure for
the expansion of the indefinite, wide space between above and below, which remains
for us to determine more precisely; whereas the spirit of humanity, according to the
ordinary version, holds a blind idea above or below humanity; It is not humanity, the
individual, who alone sees, who knows, a peak of consciousness that rises from the
night of the unconscious temporarily and sinks back with death.
Incidentally, the reflections of this whole section will partly be repeated from a
higher point of view, and partly expanded, if we pass (in the eleventh section) to the
contemplation of the divine essence and further (in the second main section of this
writing) of the hereafter; yes, they can themselves serve as a preparation and an
initiation, and in some cases serve to spare future considerations, which would be
nothing but a repetition of those employed here. What applies in particular to the
higher being above us in relation to us, applies to God in relation to the higher beings
in an even unlimited measure, although the exceeding of all barriers of finiteness
again places with God points of view which have no analogy with anything High,
what remains decided in the finite, allow, rather want to be directly considered. Many
reflections on the Earth's sensory area, which give the hypothesis wide scope, are
referenced in an appendix.
For the later connection of the considerations which teach us in the doctrine of the hereafterA
major circumstance in which the analogy of our selves with sensory organs of the
earth fails is that our own sense organs share the duration of our whole body, while
the earth divides its sensory organs, as far as such are in their living creatures ,
constantly renewed. In this respect the bodies with the souls of the creatures are
rather the transitory, after all also bodily images with attached sensation, as we draw
them by our eyes, as our whole permanent eyes or even remaining sense organs, or it
falls here, as so often, in the higher realm, two-in-one, which separates in the
lower. In our case, the eye still forms, as it were, a special capsule or shell around the
image created in it, which remains behind, when the picture passes away with the
sensation tied to it, and everywhere, after the offense of the material change, which
founded a sensation, the sensory organ in which it took place remains; On the other
hand, our body, which is of course much more massive, and therefore comparable to
an entire sense organ of the earth, does not once again have such a special capsule
around it, which leaves it behind in the offense5)so that it combines the functions of
the massive sense organ and transitory image. But it is not necessary to enter into this
always artificial, unifying idea, if one does not at all want to go through the analogy
between us and the earth through all the details, which according to our principles
does not allow, and that uniting idea even from the other side, but the analogy always
grasps only the side according to which it really exists, and serves to explain it. And
so, in the doctrine of the otherworldly things, where we will have to contemplate the
consequences for the hereafter that depend on the transitoriness of our being, instead
of the power which is dependent on the present existence of our body, the need will
arise for this world, rather, to take into consideration the analogy of it with the
transitory (but also corporeal) image in our eyes as well as with our permanent eye,
without it being allowed to find therein a material contradiction with the preceding
considerations. The earth is not simply a simple repetition of man, but reflects only
their relationships on all sides, now from this, now from that side in him. So, then,
man is a temporally existing sense organ for considerations that relate to his present
life; transient image for reflections that turn to his hereafter. without being allowed to
find in it a factual contradiction with the above considerations. The earth is not
simply a simple repetition of man, but reflects only their relationships on all sides,
now from this, now from that side in him. So, then, man is a temporally existing
sense organ for considerations that relate to his present life; transient image for
reflections that turn to his hereafter. without being allowed to find in it a factual
contradiction with the above considerations. The earth is not simply a simple
repetition of man, but reflects only their relationships on all sides, now from this, now
from that side in him. So, then, man is a temporally existing sense organ for
considerations that relate to his present life; transient image for reflections that turn to
his hereafter.
5) If one does not want to take the whole earth for it by considering it as a sense organ of a still higher whole.

IX. Of the state, course, and goals of the evolution of the earth.

The absolute advantage of the height and fullness of the development, which the
earth has before the man subordinate and subordinate to it, is not to be confused with
a relative, for which there is rather a reverse relation. 1)Precisely because of the
greater lowliness and one-sidedness of the standpoint which man has to attain and
fulfill, he attains and fulfills, in a more timely and easy manner, the summit and circle
of what he can and should achieve. A short life is enough to make it out of it, what
can ever come of it; Child, man, old man, how close is this all together; He soon
learns and works from there to the extent of his abilities and powers and has fulfilled
his life circle. But with the earth it is another, a higher purpose is given to it; she has a
larger circle to fulfill. And in such a distance, it may be said, the earth, in the epoch
of its own development, still very much looks back against the fully-developed
man. The possibility of what is shaped by the general viewpoint of the
earthly individualized, lived through in elementary, plant, animal and human
existences and developments, is so unspeakably great that millennia are for the
exhaustion and consummation of all this one day. Every human individual on this
side enters there only with a short span of time as a small one-sided developmental
moment; from the future in the future. And as far as we can trace it back, we see the
progress of the development of the earth only in the shaping, divorce and order of the
elemental, which in itself had to carry within itself the germ of all organic
formation; then in various successive creations of organic worlds, and after it has
come to man and humanity, in the continuing formation of humanity and its
repercussions on the earth.
1)We have here everywhere only the people of this world in the eye. For the views on the man of the hereafter
and his destiny for eternity, which makes a significant contribution to the conscious advancement of the higher
mind and helps it to gain its share, would be much different than above. as discussed in the Doctrine of the
Hereafter.
 That, in fact, the earth is still far from the goal of its development, each one teaches
us something more profoundly in-depth.
Man as a child hears and sees many individual things without putting them in
relation to each other, neither observing nor considering the attunement, nor the
conflict, and when the child begins to consider him, he does not immediately know
how to lift him ; much of the material is at first bound by nothing but the most
general unity of its consciousness, otherwise unconscious, rawly separated, and
struggles and contradictions awaken in the attempt to concatenate everything in a
compatible way. And as in knowledge it is in willing, action; there is no firm, sure,
unified goal; action here and now contradicts action there and tomorrow; the child
does not yet know what it wants; yes, can one say that it really wants? It follows the
train of the moment, the charm of the present. But the more the child grows up, the
more everything works together and into one another, the more relationships develop,
the more bridges are set up, the more contradictions arise, and the ever-emerging
contradictions lead to ever greater reconciliations. In the ideally developed human
being, no spiritual substance is unrelated to the rest, no individual instinct is more in
conflict with the one will; everything is processed, linked to higher ideas, directed
towards final, fixed goals; Faith, knowledge, willing no longer contradict each other,
and nothing contradicts anything in faith, knowledge, or will. And if a man does not
bring it to this ideal development, strife and contradictions in him dull over time,
leaving aside what he can not agree with, that which is most important and valuable
to him. as more relationships develop, the more bridges are built up, the more
contradictions arise, and the ever-emerging contradictions lead to ever greater
reconciliations. In the ideally developed human being, no spiritual substance is
unrelated to the rest, no individual instinct is more in conflict with the one
will; everything is processed, linked to higher ideas, directed towards final, fixed
goals; Faith, knowledge, willing no longer contradict each other, and nothing
contradicts anything in faith, knowledge, or will. And if a man does not bring it to
this ideal development, strife and contradictions in him dull over time, leaving aside
what he can not agree with, that which is most important and valuable to him. as
more relationships develop, the more bridges are built up, the more contradictions
arise, and the ever-emerging contradictions lead to ever greater reconciliations. In the
ideally developed human being, no spiritual substance is unrelated to the rest, no
individual instinct is more in conflict with the one will; everything is processed,
linked to higher ideas, directed towards final, fixed goals; Faith, knowledge, willing
no longer contradict each other, and nothing contradicts anything in faith, knowledge,
or will. And if a man does not bring it to this ideal development, strife and
contradictions in him dull over time, leaving aside what he can not agree with, that
which is most important and valuable to him. and ever-emerging contradictions lead
to ever greater reconciliations. In the ideally developed human being, no spiritual
substance is unrelated to the rest, no individual instinct is more in conflict with the
one will; everything is processed, linked to higher ideas, directed towards final, fixed
goals; Faith, knowledge, willing no longer contradict each other, and nothing
contradicts anything in faith, knowledge, or will. And if a man does not bring it to
this ideal development, strife and contradictions in him dull over time, leaving aside
what he can not agree with, that which is most important and valuable to him. and
ever-emerging contradictions lead to ever greater reconciliations. In the ideally
developed human being, no spiritual substance is unrelated to the rest, no individual
instinct is more in conflict with the one will; everything is processed, linked to higher
ideas, directed towards final, fixed goals; Faith, knowledge, willing no longer
contradict each other, and nothing contradicts anything in faith, knowledge, or
will. And if a man does not bring it to this ideal development, strife and
contradictions in him dull over time, leaving aside what he can not agree with, that
which is most important and valuable to him. everything is processed, linked to
higher ideas, directed towards final, fixed goals; Faith, knowledge, willing no longer
contradict each other, and nothing contradicts anything in faith, knowledge, or
will. And if a man does not bring it to this ideal development, strife and
contradictions in him dull over time, leaving aside what he can not agree with, that
which is most important and valuable to him. everything is processed, linked to
higher ideas, directed towards final, fixed goals; Faith, knowledge, willing no longer
contradict each other, and nothing contradicts anything in faith, knowledge, or
will. And if a man does not bring it to this ideal development, strife and
contradictions in him dull over time, leaving aside what he can not agree with, that
which is most important and valuable to him.
If we now look at the earth against this, it is still far from this goal of perfected
interweaving, of the certain conclusion, of the inner peace of all its spiritual
moments; is rather still in full inner work and in inner quarrels. There, whole peoples,
with their ambitions and ideas, are still almost isolated from the principal course of
the development of humanity, but spiritually united only by the general unity of the
higher consciousness with the rest; There is still controversy about Christianity,
Islam, paganism; There will be no agreement on the highest objects of knowledge
and thought; There is still war for rule and material advantages between peoples. But
the earth spirit works on and on, and the most distant people are gradually drawn into
the chain of general education, or succumbed to it, if they do not want to submit to it;
the most prevalent and far-reaching contradictions in knowledge and belief strive for
ever newer, ever higher and more comprehensive unification to. And the initially
greater incompletion is nevertheless the germ, indeed the condition of greater
perfection.
The following consideration, too, may seem significant to us:
The child scarcely remembers the day before, nor does it care for the next
day; every new day reclaims it; The man no longer knows what he felt, thought,
suffered, and did as a baby. Memory develops gradually with thinking, caution with
experience; and gradually the retrospect and the foresight gradually becomes
brighter. Yet it is just some of the earliest fairy tales, and many early simple events,
that first aroused the consciousness from slumber, which, through all oblivion of the
remainder, are most firmly preserved in the memory and have a directing effect on
the mind.
Not otherwise do we see in mankind the memory of the earliest states extinguished,
the earliest age of humanity itself concerned only with the concern for the
present. The historical memory of past times, the concern for future times in
permanent institutions and institutions are only the cause of adult humanity. Yet some
ancient myths, and some simple events, which first awakened mankind from its
spiritual slumber, that which through all forgetfulness of the remainder have most
firmly preserved themselves in the memory of mankind, and have set the direction of
their mind.
How many peoples on earth are still without history today; how many are still
living day by day!
It may be that man, as a late product of the earth, according to many previous creations, is not the
last with which it will conclude its development. Some discussion of this possibility can be found in
the Appendix to the fifth section. If, however, man's later organic creations really follow, the
development which was attained with him and through him for the earth, would certainly be
preparatory and preconditioning for the later stage of his development, hence his former existence
also for his future not be considered lost; indeed, with regard to the hereafter, man himself would
not be lost to earthly existence and activity, but rather his spirit would undoubtedly be involved in
the further development of the earthly sphere, if otherwise our future reflections on the hereafter are
valid. As little as the Earth does a backward step, in spite of the fact that one person after another,
who contributes to its further development, dies; everything that has been won rather remains
suspended in it, just as little will the earth retreat when all mankind perishes; it will rather be an
advance in a similar sense (albeit only in a subordinate sphere), as man himself makes when he dies
at one go, instead of merely changing his parts in life, that is, to die in part. One can then ask further
whether the earth is destined to experience such epochs of evolution merely in the subordinate
creaturely realm, be it after the individual creatures, or after entire creations, or, as in the case of the
whole man, to fall asleep entirely to the destruction of her physical existence, which could
undoubtedly occur only through a finite decline into the sun, just as man dies by returning home to
the earth from which he has been taken; and it's already in the Cape. III. has been reminded that this
is at least nothing absolutely impossible. It is undeniable, however, that such questions, which do
not affect our close interest and can only be answered by hypotheses about hypotheses, instead of
corroborating the details. that at least nothing is absolutely impossible. It is undeniable, however,
that such questions, which do not affect our close interest and can only be answered by hypotheses
about hypotheses, instead of corroborating the details. that at least nothing is absolutely
impossible. It is undeniable, however, that such questions, which do not affect our close interest and
can only be answered by hypotheses about hypotheses, instead of corroborating the details.
Can a human be educated by himself? He needs the Father and the world to do
it. Can the earth be educated by itself? It also requires the Father and the world to do
so. The individual needs the earthly Father and the earthly outer world; the earth of
the Heavenly Father and the heavenly outer world. If there were no world beyond the
earth, the earth lacked not only external, but also inner guidance through the heavenly
order of the stars (cf. VI.); If there were no God beyond the earth, the thought of a
god could not develop in it; but it develops in itself through more general, divine
mediations coming from the whole, and this thought is it, in which it prevails through
all the obscurations and ambiguities in which it first appeared; heightening the
consciousness of the earth to the summit, setting the highest and ultimate goal in it,
forming the most universal binding bond in it (compare XI.). But to exhaust this idea
of the infinite and eternal in its fullness, to reach its heights, to train its consequences,
requires even infinity and eternity. Thus the earth, like all beings, is at last set to be
unattainable in its height; but the constant progression in the direction of the goal is
itself to be regarded as a progressive fulfillment of the goal. This progression is not a
flow, it is just a step; So that smaller steps in larger install. And one step was for
humanity and human contemplation the most important of all, the who at first, with
human consciousness, struck the firm direction toward the highest goal. Which one
was he?

X. Of the step structure of the world.

One sees, after all, that if we place the earth above men, animals, and plants, it can
not be understood that the earth is only a higher step of the same stair, but man is
really the highest step of the earthly stairs , there's nothing like that. Only the house,
in which the whole staircase is built in, is something even higher than the highest
level. This house is the earth. The highest step leading to the free roof, ie the human
one, may always be the summit and, under all special points of view of this house, the
most suitable to overlook the whole house and beyond the wide sky; but the house
that carries this summit wants to signify more and higher things than the summit
itself, which collapsed into nothing without the house, while the house without it,
leading into the open, highest level only missed its highest view. And only that would
be the case if man and the humanity of the earth were missing.
But now in the elevation of the earth over man and on the earth over the earth there
is another second ladder (possibly with even more intermediate stages) in which the
steps are not built into each other externally, but into each other. There are, in a sense,
neighbors of the same degree, human, animal, and plant; the earth is the upper stage,
in which they are built together as lower levels, the world is the supreme over all
levels, in which again the earth is built in with the other world bodies. This second
ladder is not next to the first, but encloses it in itself; that every being on one level of
the second ladder carries within it a whole step-structure of beings in the sense of the
first, of which the highest is the which most fully relates the relations of the superior
being. Both types of gradation apply to the spiritual and the physical in one.
It would perhaps not be inappropriate to consider the relation of man to animals and plants as
lower but neighborly beings in the sense of the first series of stages, of the relation of what the earth
subordinates to men, animals, and plants In the sense of the second, it is distinguished by the fact
that man was called a higher being than animals and plants, and the earth an upper being above
men, animals, and plants. However, it is not exactly in the language of making this distinction; and
the last expression often does not flow well either, so that the term "higher" is usually used by us
indiscriminately for both, but very different, relationships, and left to the connexion between the
meanings.
On the ladder in the first sense, the creatures can always be arranged only in an approximate
manner, because the principle of the same allows no firm certainty. Nobody will decency to call
man the highest earthly being, among the animals the mammals are higher than the fish, these
higher than worms, the animals in general higher than plants, but an exact ranking does not take
place. Many a creature stands higher for a complex of certain relations, another for a complex of
other relations, and it is not possible to measure or weigh the value of these complexes themselves
to a certain degree.
With regard to mental level construction in the second sense, one can think of comparing the
relation of the upper beings to the lower ones with the relation of superordinate concepts to those
contained among them. This comparison comes from one side, but not the other. It is quite true
inasmuch as in the superordinate concepts, such as that of the bird, one can think of all subordinate
concepts, such as chicken and sparrow, implicitly; but only implicit, not explicit, and that is the
difference. Essentially, the higher concepts, as they ascend, become emptier in real determinations
or become more indefinite; only the extent of possible determinations grows in them; but in the case
of the upper spirits the extent of real determinations. The upper concepts are spiritual abstractions
from a greater extent of the real; the upper spirits deal with a greater extent of the spiritually real
itself.
Is there not, can one ask, intermediate stages between the spirit of man and the
spirit of the earth? In fact, one still speaks of spirits that are above that of the
individual and below that of the whole earth. In every family, every corporation,
every association, every church, every people, as it is expressed, a special spirit
prevails, and above all the spirit of humanity; but that none of these spirits can be
ascribed to the same individual independence or personality as to the spirit of the
individual on the lower and the spirit of the earth on the upper level. Neither the
knowledge nor the will of a family, of a people, etc. concludes in a single
consciousness for itself, nor does such a community have a coherent body for
itself. On the one hand, the unified consciousness, like the unified body, on the one
hand only belongs to the individual, who subordinates himself to the community, and
on the other hand to the whole earth, to which all terrestrial communities subordinate
themselves, and only here do they find the totality of what is in and about them , her
band as separate as each in itself. But insofar as the upper spirit holds together and
determines each community which it includes from a singular, uniform point of view,
one can conceive this particular attitude of the latter improbably as a special
spirit. and only here do they find, according to the totality of what is in and about
them, their bond among themselves, as each in itself. But insofar as the upper spirit
holds together and determines each community which it includes from a singular,
uniform point of view, one can conceive this particular attitude of the latter
improbably as a special spirit. and only here do they find, according to the totality of
what is in and about them, their bond among themselves, as each in itself. But insofar
as the upper spirit holds together and determines each community which it includes
from a singular, uniform point of view, one can conceive this particular attitude of the
latter improbably as a special spirit.
But in the future it will become clear how man's otherworldly existence rises above
its present in such a way that one can see in it, however, a higher individual level than
the present human; yes, how spirits of the beyond can also convey the connection of
communities of this world; of which Christ gives the greatest example. But this
connection is not to be regarded as such, that a spirit of the hereafter may be
composed of spirits of a worldly community, or take them completely into
themselves, or even fully enter into them, or merge with their individuality, but he
can only bare them from a certain point of view, which does not yet have an
independent spirit, whereas, on the other hand, they go beyond its sphere of
influence, just as, on the other hand, it does not remain resolved in any spirits of this
world, but in turn reaches out beyond it. According to which the spirits passed on to
the hereafter and still returning to this world, while acting as helpers for the upper
mind, bind the worldly side; but the total inclusive conclusion of all earthly
communities must be left to the upper spirit. But the closer discussion of these
circumstances belongs in the doctrine of the hereafter. but the total inclusive
conclusion of all earthly communities must be left to the upper spirit. But the closer
discussion of these circumstances belongs in the doctrine of the hereafter. but the
total inclusive conclusion of all earthly communities must be left to the upper
spirit. But the closer discussion of these circumstances belongs in the doctrine of the
hereafter.
Still less than human communities, of course, we shall be able to personalize air,
sea, the underground powers, as peculiar beings, as the Gentiles did; because those
parts of the earth help to carry the spirit of the earth only in connection; as we also do
not consider our breath, our blood, the depth of our body to be individual spirits, but
only to contribute to forming a spirit-bearing being. After all, in the personification of
particular terrestrial realms, the correct point of view, correctly expressed in the
personification of the stars, is that larger spheres of nature permit personification at
all; Only in the case of the Gentiles did religion enter, which is in our science; the
size and difficult comprehensibility of the truly unified whole of the earth, and the
intrusive vividness of their particular parts, led one to think that a collection of pieces
of the whole was a collection of as many special entities, whereas they should only
constitute special points of attack of the same unified whole. The consciousness of
the unitary union was lost, or the whole was itself conceived and personified as
something special besides the parts (Gaia). The consequence will be attributed to this
object. The consciousness of the unitary union was lost, or the whole was itself
conceived and personified as something special besides the parts (Gaia). The
consequence will be attributed to this object. The consciousness of the unitary union
was lost, or the whole was itself conceived and personified as something special
besides the parts (Gaia). The consequence will be attributed to this object.
It is undisputed that when a storm rushes, the earth shakes, a torrent roars, spring
pumps up the juices from the ground, all this is not indifferent to the feeling of the
earth. It will not only be felt by what the human beings and animals feel in particular,
but also by the changes in our bloodstream, the course of our breath, the warming and
cooling of our body, in addition to what it reflects in particular senses, our common
sense the more involved and the more extensive these changes are, will it be with the
natural life of the earth. But all this will only be to be regarded as feeling of the earth,
but not special beings in it.
Further, the question arises as to whether, after the earth emerges as an individual
intermediate between man and world, there are also superordinate individual
intermediate stages between earth and world, and herewith the spirit of the earth and
spirit of the world. Perhaps it is best not to go far into this question, if not to put it all
down. For the farther we look upward, the more the gaze dizzles, and only in the
sight of the whole God does peace and security return; and the totality of the level
above that of the human, and the totality of the levels themselves, will always remain
most important to us from the whole superstructure above us. In the meantime one
can raise difficulties out of possibilities, and thus it can be useful to meet this again
by other possibilities. The purpose

"I see this stage on which I am

placed,
nothing, when my gaze rises,
much, when it falls down,
deep below me, and lower down
ever,
a lively life-force, a teeming
eternal ;
But when I look I 'up, so see'
nothing but light;
enough that extends down the
ladder up is not it?
well it also goes up, probably be
between me
stand Much higher form nature
and, Highest, between you.
But I do not see her, blinded by
your light,
which sends its power only to me
to look down. "

(Rüc
kert,
Wis
dom
of
the
Brah
man
II.
22
f.)
 XI. From God and the world.

"And there are many powers, but there is one God who works there all in all 1)
1). Cor. 12, 6.

So says Paul, and this will be the main theme of our following reflections.
Not only do we say that everything works in all, but that there is all in all; but both
are the same. For how could be what does not work, and act what is not; and
everything that wants to work, that is, must itself be everything that works.
But God can not be grasped by any conceptual game. And is not God also to be
understood differently than in such a way, which reckons everything to him, what
is? Did Paul himself feel that way? Yes, in how many ways can he not be caught?
"Summa, everything is through his word."
"If we say the same thing, we can not reach it. In short, it is."
2) Sir. 43, 28, 29.

So we'll have to talk to Sirach in the end. But if we can not reach it, should not we
go after that? God is not inaccessible to us in that we can not obtain anything from
him, but that his wealth gives everything to our rich, that we as his creatures with all
our creatures can not exhaust him. But this very fact can at the same time make us the
object and the upper limit of our considerations, that it is the upper limit of what is
attainable and contemplable for all the world and in all the world. In this sense, we
shall now examine his and his world, turning to us soon after, and soon after that
side. For if we said of Him, He Himself is the All; it's just a side of what to say, and
just a way to say.
A. Conceptual aspects.
When one speaks of God, it can happen in more than one sense. Under God one
can only understand the spiritual principle, which is dominant in or above nature or
world as the epitome of externally appearing things, and so it happens everywhere in
the narrower sense, indeed our religion does not recognize any other meaning. And
why, when it is only a matter of mind-to-spirit relations, should not God let it be
grasped as pure spirit, let it be grasped.
In the meantime, this does not hinder, and it can only help to emphasize the
intimate relationship that exists between God as spirit and his material world of
appearance, if we place this material world of phenomena in the broader sense, rather
than God, rather than the external side of the divine existence to regard ourselves as
something to count with God in the same way as we regard the body, which in the
narrower sense is opposed to the actual inner, the spiritual, in the wider sense as the
outer side of man, to man himself which, after all, does not say that nature is of the
same height and worthiness with the divine spirit, the body with the soul, nothing is
yet decided on the nature of their mutual relationship.On the other hand, one can even
regard the pedestal with the statue above as a statue, as in a certain sense they really
form a whole, and other times look at the higher in this whole, the statue, which
ultimately matters, the but without the pedestal it would not be a complete whole,
except that one does not confuse the pedestal with the statue and consider it the ruler.
Thus, in this Scripture, in which it is not merely a matter of concern, we also need
the relation of the finite spirits to the divine spirit and the opposition of the divine
spirit to nature, which always takes place from one side, but also from another The
intimate relationship of the divine spirit to nature, and indeed to let it emerge more
than otherwise happens, the name of God, depending on the point of view and
purpose, soon in a narrower, now in a wider sense, by soon becoming merely the
statue of the divine spirit above the divine Piedestal of the material world, soon the
whole of the statue and the pedestal in one eye. A comparison, of course, when in
some respects apt and explanatory, as utterly inadvertent as possible; for God's spirit
is no more dead than our soul externally above the physical world, but rather
expresses itself in it as a living being immanent to it, or otherwise (but we shall
explain both terms). Nature itself is an expression of God immanent to it , But
through abstraction it always remains separable from its penetration into God or its
abolition in God, and then always, with the character of the lower, rises to a higher,
what in the narrower sense is to be understood as God. It is natural, however, that the
need to allow the wider version of the concept of God to occur in their place, where
such divorce does not take place by abstraction, asserts more for us than for others,
because elsewhere divorce from God and nature more or less is considered a real
one. rather, it manifests itself in it as a living being inherent in it, or otherwise (we
shall, however, explain both expressions), nature itself is an utterance of God
immanent to it. But through abstraction it always remains separable from its
penetration into God or its abolition in God, and then always, with the character of
the lower, rises to a higher, what in the narrower sense is to be understood as God. It
is natural, however, that the need to allow the wider version of the concept of God to
occur in their place, where such divorce does not take place by abstraction, asserts
more for us than for others, because elsewhere divorce from God and nature more or
less is considered a real one. rather, it manifests itself in it as a living being inherent
in it, or otherwise (we shall, however, explain both expressions), nature itself is an
utterance of God immanent to it. But through abstraction it always remains separable
from its penetration into God or its abolition in God, and then always, with the
character of the lower, rises to a higher, what in the narrower sense is to be
understood as God. It is natural, however, that the need to allow the wider version of
the concept of God to occur in their place, where such divorce does not take place by
abstraction, asserts more for us than for others, because elsewhere divorce from God
and nature more or less is considered a real one. (But we will explain both phrases.)
Nature itself is a manifestation of God that remains immanent in it. But through
abstraction it always remains separable from its penetration into God or its abolition
in God, and then always, with the character of the lower, rises to a higher, what in the
narrower sense is to be understood as God. It is natural, however, that the need to
allow the wider version of the concept of God to occur in their place, where such
divorce does not take place by abstraction, asserts more for us than for others,
because elsewhere divorce from God and nature more or less is considered a real
one. (But we will explain both phrases.) Nature itself is a manifestation of God that
remains immanent in it. But through abstraction it always remains separable from its
penetration into God or its abolition in God, and then always, with the character of
the lower, rises to a higher, what in the narrower sense is to be understood as God. It
is natural, however, that the need to allow the wider version of the concept of God to
occur in their place, where such divorce does not take place by abstraction, asserts
more for us than for others, because elsewhere divorce from God and nature more or
less is considered a real one. But through abstraction it always remains separable
from its penetration into God or its abolition in God, and then always, with the
character of the lower, rises to a higher, what in the narrower sense is to be
understood as God. It is natural, however, that the need to allow the wider version of
the concept of God to occur in their place, where such divorce does not take place by
abstraction, asserts more for us than for others, because elsewhere divorce from God
and nature more or less is considered a real one. But through abstraction it always
remains separable from its penetration into God or its abolition in God, and then
always, with the character of the lower, rises to a higher, what in the narrower sense
is to be understood as God. It is natural, however, that the need to allow the wider
version of the concept of God to occur in their place, where such divorce does not
take place by abstraction, asserts more for us than for others, because elsewhere
divorce from God and nature more or less is considered a real one.
After deducting nature from God and contrasting it as an intellectual being, one
can, with the abstraction even deeper, cut into the spiritual being himself, thus
creating even tighter versions of the concept of God.
Thus, as a unified whole mind, as an absolute spirit, universal spirit, God can be
contrasted and contrasted with the individual spirits of creatures under him as his
spiritual component, much like the human mind as the unified whole of the especially
comprehensible and distinguishable conceptions under its own can be overstepped
and juxtaposed. But it would be just as erroneous to think of the individual spirits
created by God except him, as the notions created by our mind to think outside of
it. It is a purely internal or abstract juxtaposition of what this is about, that of the
unified whole and its sub-entities, the very antagonism of a real or external
one. Although the individual sub being, always inclined to confuse both, for by
looking at everything, with which it does not itself coincide, it discovers itself or not
at all, it thinks that it has an external counterpart to it at all, while it nevertheless
forms an essential component of it. It may only be contrasted with its complement to
the whole, but this addition is not the whole to which it must contribute itself. How
many things there would be if each part were to be complementary to the whole, for
each complement is a different one, and all of these would be perforated, so to speak,
each in a different place. Rather, it is a whole that understands all sub-entities in one,
that has its fullness instead of its gaps. to have an external counterpart at all, while at
the same time being an integral part of it. It may only be contrasted with its
complement to the whole, but this addition is not the whole to which it must
contribute itself. How many things there would be if each part were to be
complementary to the whole, for each complement is a different one, and all of these
would be perforated, so to speak, each in a different place. Rather, it is a whole that
understands all sub-entities in one, that has its fullness instead of its gaps. to have an
external counterpart at all, while at the same time being an integral part of it. It may
only be contrasted with its complement to the whole, but this addition is not the
whole to which it must contribute itself. How many things there would be if each part
were to be complementary to the whole, for each complement is a different one, and
all of these would be perforated, so to speak, each in a different place. Rather, it is a
whole that understands all sub-entities in one, that has its fullness instead of its
gaps. if each part is likely to be complementary to the whole, because each
supplement is a different one, and all of these would be perforated, so to speak, each
in a different place. Rather, it is a whole that understands all sub-entities in one, that
has its fullness instead of its gaps. if each part is likely to be complementary to the
whole, because each supplement is a different one, and all of these would be
perforated, so to speak, each in a different place. Rather, it is a whole that understands
all sub-entities in one, that has its fullness instead of its gaps.
Like the divine omnipotence as the unified whole of our individual individual spirits, nature or
the divine body, as a unified whole, can be surpassed and confronted with its individual
constituents, our body as a unitary whole of its individual organs, but only so that nature is ours
Body, our body partly includes its organs. Here again, however, the confusion of the abstract inner
confrontation with a real one is very common. Man is always inclined not to reckon his body with
nature, but to hold both real and externally opposed, even though in the main he is only the
complement of his body to the whole nature to which he is confronted.
But in another and more profound way can an abstraction and thus a comparison
and comparison be effected in the realm of the mind, which, while rich in the past,
does not coincide with it, by following God (in the narrowest sense) as a general
spirit to all of the well-grounded references and points of view that come from within
the individual, concrete, abstracted and overstated and contrasted with it, regardless
of the fact that the universal does not exist without the individual into which it enters
connected. Thus the highest, the best, the most universal in us and all the spirits, in
which we all find a bond, is considered to be God's labor and living in us and beyond
us, whereas we are not concerned with our concrete particularity as in which there is
no bond. To be thought of as being subordinate and opposed to the connecting
universal being. As well as our mind as mind in the narrower sense of all general
relations and points of view, (as are higher connections of consciousness, judgments,
conclusions, the points of view of the good, the true, the beautiful) through which he
understands the concrete, individual of his field of vision (intuitions, Memories,
phantasies, concrete concepts and ideas), to which the area of the details thus linked
can be abstracted and contrasted, even though in reality it lives and weaves in these
particularities. Even so, God and the realm of the creatures of creation are not really
falling apart. As well as our mind as mind in the narrower sense of all general
relations and points of view, (as are higher connections of consciousness, judgments,
conclusions, the points of view of the good, the true, the beautiful) through which he
understands the concrete, individual of his field of vision (intuitions, Memories,
phantasies, concrete concepts and ideas), to which the area of the details thus linked
can be abstracted and contrasted, even though in reality it lives and weaves in these
particularities. Even so, God and the realm of the creatures of creation are not really
falling apart. As well as our mind as mind in the narrower sense of all general
relations and points of view, (as are higher connections of consciousness, judgments,
conclusions, the points of view of the good, the true, the beautiful) through which he
understands the concrete, individual of his field of vision (intuitions, Memories,
phantasies, concrete concepts and ideas), to which the area of the details thus linked
can be abstracted and contrasted, even though in reality it lives and weaves in these
particularities. Even so, God and the realm of the creatures of creation are not really
falling apart. individual of his range of ideas (intuitions, memories, phantasies,
concrete concepts and ideas), to which the domain of the details thus linked can be
abstracted and contrasted, even though in reality he lives and weaves in these
particularities. Even so, God and the realm of the creatures of creation are not really
falling apart. individual of his range of ideas (intuitions, memories, phantasies,
concrete concepts and ideas), to which the domain of the details thus linked can be
abstracted and contrasted, even though in reality he lives and weaves in these
particularities. Even so, God and the realm of the creatures of creation are not really
falling apart.
While the preceding comparison was that of considering the spiritual realm as one unified whole,
then according to its individual constituents, and what appears in both modes of observation as
opposed to being a double, the present lies in the fact that one is the spiritual one Area is analyzed
in duplicate in the consideration and a double stands after the double possibility or execution of this
analysis. This is well explained by the analogous double view that our body allows. On the one
hand, it can be broken down into so-called systems, which partly go through the whole, partly
enclose it, partly enter into all the organs, partly go around them, even enter into one another
mutually, and on the one hand connect all organs and themselves on the one hand. on the other
hand, as nervous system, vascular system, system of skins, and then again in the organs, which are
thus formed and linked, as brain, eyes, tongue, lung, heart, stomach, liver, spleen, etc., but of course
finds nearer Consideration that a sharp and complete analysis is not possible in either way, so no
sharp juxtaposition of both ways of observation; and that their implementation in particular is
subject to great uncertainty, of which the analogue also applies in the spiritual field. In particular, it
is shown that the brain, the heart, the all-encompassing skin, at the same time appear as organs, in
which all the main systems enter, and as main parts, centers of particular main systems.
The double point of view could be extended to the whole of nature, although a sharp
execution in detail is subject to the same difficulty or impossibility as in our body. As the most
general, which goes through everything or includes it, one could consider space, time, and matter,
which in motion, form, etc., already enter into one another, as the individual, comparable to our
organs, the world bodies or higher up world systems. Our body, as well as the systems and organs of
our body, themselves stand only in the relation of complication and subordination to those great
generalities and peculiarities.
Later it will be shown how the basic opposition of soul and body, God and nature, is based
only on a double consideration of one and the same basic being, a subjective and objective, so that
the same basic being appears as a whole on its own as spiritual, on the other hand through parts
Appearance of what gains these parts as a whole, as a physical or natural phenomenon.
The sequence will give occasion enough to further explain these opposites, which
justify as much further or narrower meanings of God, of which the farthest always
remains, which gives to God without deductions everything that exists in the first
place.
The word world divides the ambiguity of the concept of God by following its
turns. Where, in the broadest sense, the whole area of spiritual and material existence,
without dividing abstraction, is counted as God, the concept of the world coincides
with the concept of God, and we receive the pantheistic view of the world in the
fullest sense of the word. Our view is such that it considers the widest version of the
concept of God to be technically founded, and that the other version exists only as an
abstraction; although it does permit them, indeed, it holds them useful for the
development of the inner conditions of the realm of existence, provided that it does
not assert itself in objective contradiction to the broadest version, according to which
the other world-views of ours are less contradictory, when you submit or subordinate
yourself. But from ordinary (Hegelian) pantheism, which is now generally
understood as pantheism, ours differs essentially from the fact that our consciousness
and hereby the consciousness of the universe are superseded into a certain supreme
conscious being, while in the ordinary all consciousness we are in one Multiplicity of
individual creatures (after strict Hegelian version even mere earthly creatures) is
lifted.
In the narrower versions of the concept of God, the world faces God instead of
collapsing with it; by calling the world what remains after abstraction of God from
the whole realm of existence as opposition and remainder. Thus, the world either
coincides only with nature, as the epitome of the external world of appearance, or
even deals with spiritual beings and relationships, but only insofar as they occur as
individuals and in individual relationships.
The fact that the concept of God and the world are always connected has the
advantage that both now also mutually explain each other. If we take the concepts of
God and the world in the future, sometimes in the narrower sense, now in this, and
now in that turn, we will always be based on this and on the connection, without ever
being particularly concerned about the meaning in which it occurs to explain; it
would take too much words to do it always with explicit words. Now our statements
of God may seem to contradict each other according to the wording, if they are
brought together from different contexts; but let us first consider each one in its
peculiar connection, and then the context of these connections, which is also
explained, then everything will be agreed.
At last one should not grumble at the use of the word God and its many-sided
phrases, let's look at the matter. "For the kingdom of God is not written in words, but
in power." 3 Luther himself said: The word of God has many meanings, except that
he only recognizes those who are the most pious of the pious. But only what
objective use of the word piously piously pious, it can depend on it; and that will be
the one which most closely contemplates the factual circumstances of God, including
those of the pious and of piety itself, the truth. It is only the full truth that can be fully
pious, be it the interpretation of God's Word or the Word of God, and both are
connected. God's word itself can only be that which most appropriately interprets the
word God of truth. But this truth can exist, with different turns of word usage.
3) 1st choir. 4.20.

It may seem that the narrowest version by which God, as a generalist, is contrasted
with worldly details, is most congenial to our practical interest, which demands, in
God, on the one hand, an omnipresent, all-powerful, omniscient, on the other hand,
bounded, imperfect, sinful Evil in the realm of the individual beings not to see with
involved beings. And we do not contradict her; only that it does not deceive us, as it
almost too easily the case to overlook or deny the truth of the relationships that are
directly implied in the broadest version; then the apparent advantage can not
hold. May it most directly meet the practical interest; but held in factual opposition to
the broadest version, if it can satisfy it least completely, the most far-reaching
version, which deducts nothing from God, promises also most satisfaction without
any deduction, according to proper observation, that the point of view, scale, reason,
conclusion of perfection, goodness, wisdom everywhere not in the individual,
particular, but in the whole, which the individual encompasses, is concerned with, but
can not exist without and without the same, lies, therefore, by the things which
depend on the individual, in themselves no break can undergo; On the other hand, the
evil of the individual is all the more certain of the uplifting, healing, and
reconciliation, if it is not externally opposed to the rule of the good whole, but is
actually established. But this consideration can only develop according to its full
weight in the future. on the contrary, the most far-reaching version, which deducts
nothing from God, promises most satisfaction without any deduction, according to
the consideration proper to itself, that the point of view, standard, reason, conclusion
of perfection, goodness, wisdom everywhere is not in detail, particular, but rather In
the whole, which includes, deals with, but can not exist without and without the
individual, lies, therefore, that through what depends on the individual there can be
no break in itself; On the other hand, the evil of the individual is all the more certain
of the uplifting, healing, and reconciliation, if it is not externally opposed to the rule
of the good whole, but is actually established. But this consideration can only develop
according to its full weight in the future. on the contrary, the most far-reaching
version, which deducts nothing from God, promises most satisfaction without any
deduction, according to the consideration proper to itself, that the point of view,
standard, reason, conclusion of perfection, goodness, wisdom everywhere is not in
detail, particular, but rather In the whole, which includes, deals with, but can not exist
without and without the individual, lies, therefore, that through what depends on the
individual there can be no break in itself; On the other hand, the evil of the individual
is all the more certain of the uplifting, healing, and reconciliation, if it is not
externally opposed to the rule of the good whole, but is actually established. But this
consideration can only develop according to its full weight in the future. even the
most satisfaction without any deduction, according to the consideration proper to
itself, but that the point of view, standard, reason, conclusion of perfection, goodness,
wisdom, is not concerned in detail, particular, but in the whole that embraces the
individual can exist without and without the same, therefore, by what depends on the
individual, there can be no break in itself; On the other hand, the evil of the
individual is all the more certain of the uplifting, healing, and reconciliation, if it is
not externally opposed to the rule of the good whole, but is actually established. But
this consideration can only develop according to its full weight in the future. even the
most satisfaction without any deduction, according to the consideration proper to
itself, but that the point of view, standard, reason, conclusion of perfection, goodness,
wisdom, is not concerned in detail, particular, but in the whole that embraces the
individual can exist without and without the same, therefore, by what depends on the
individual, there can be no break in itself; On the other hand, the evil of the
individual is all the more certain of the uplifting, healing, and reconciliation, if it is
not externally opposed to the rule of the good whole, but is actually established. But
this consideration can only develop according to its full weight in the future. It is
because of what lies in the individual that there can be no break in itself, that in the
whole that which the individual embraces, is able to deal with, but can not exist
without and without the same. On the other hand, the evil of the individual is all the
more certain of the uplifting, healing, and reconciliation, if it is not externally
opposed to the rule of the good whole, but is actually established. But this
consideration can only develop according to its full weight in the future. It is because
of what lies in the individual that there can be no break in itself, that in the whole that
which the individual embraces, is able to deal with, but can not exist without and
without the same. On the other hand, the evil of the individual is all the more certain
of the uplifting, healing, and reconciliation, if it is not externally opposed to the rule
of the good whole, but is actually established. But this consideration can only develop
according to its full weight in the future. if it is not external to the rule of the good
whole, but is actually taken. But this consideration can only develop according to its
full weight in the future. if it is not external to the rule of the good whole, but is
actually taken. But this consideration can only develop according to its full weight in
the future.
In any case, in all the phrases in which we may conceive his concept, God will
remain to us a united, omnipotent, omniscient being of the highest kind, with
everything that essentially belongs to these qualities.
Now, however, one can still ask a lot and argue what relationship God really has as
a spirit to nature or the material world, God has to us, and if indeed the relationship of
God and nature, God to us, with the relationship of our soul to ours Let us take our
minds for its details, in spite of all demands for comparison, as the same; in the end,
or above all, whether there is even a spirit in or over the world, and then again what
its qualities. These are difficult questions and they are hard to consider. But I only
want to give some thoughts here to actual circumstances, as it seems to me that it
would be best to ask. And do not always want to build one over the other, but start
from different sides, so you see

B. Supreme World Law and its relations to freedom.

Reasons for the existence of God. 4)

It is difficult to imagine that an omnipresent and eternally identical being rules and
binds the whole in one, and is aware of the view of the manifold side-by-side and
succession, of the universally visible fragmentation in nature and the spirit world. For
what do you see in this world? Matter scattered everywhere and clenched into
thousandfold forms; the most solid, sharpened by the sharpened gaze and conclusion,
can still be broken up into parts, particles, and finally atoms; Outward effects go over
and over from body to body, from particle to particle; Movements intersect in
manifold paths; Zentra is enough, but where is a general center? Laws are enough,
but they are different for every other area. And like the body, it's in the spirit. Each
spirit faces the other outwardly; no one knows exactly what is going on in the other
one; no one whatsoever, whence he himself comes, where he goes; they gather,
disperse, crowd, drive; There's plenty of Prinzipe, but more about the Prinzipe; Is
there enough purpose for a purpose of purpose? No hour, no day, no place is sure of
the other. New things always give birth to new things. Elsewhere, there's something
else. The whole thing always seems to be made up of the individual, not the
individual coming from something whole. where a purpose of the purpose? No hour,
no day, no place is sure of the other. New things always give birth to new
things. Elsewhere, there's something else. The whole thing always seems to be made
up of the individual, not the individual coming from something whole. where a
purpose of the purpose? No hour, no day, no place is sure of the other. New things
always give birth to new things. Elsewhere, there's something else. The whole thing
always seems to be made up of the individual, not the individual coming from
something whole.
4) The following considerations are taken from several points of view in an appendix and further developed.

But only the superficiality of our gaze, not the depth of things we have to accuse, if
nothing seems to us one and only united in the world. If we only look a little deeper,
we will first recognize in the realm of the physical that two world bodies, whether
here, whether in trillions of miles from here, today, before or after trillions of years,
briefly everywhere and always, act equally apart, and always behave in the same way
when they meet again only under the same circumstances, ie with equal masses, at
the same distance, with the same initial speed and direction; even the pursuit of their
movement then remains everywhere and always the same. Here we have at least one
case where something identically remains the same between the most distant spaces
and times; the same law rules here and everywhere, today and always, and thus links
the most distant spaces and times, only in relation to material events, but as with
spiritual power. And just as certain is that when and where two world bodies meet
under different conditions of their mass, distance, velocity, and direction, they will
nowhere and never in the same way interact with each other and will behave against
each other; they are wary of it, as if it were a divine prohibition. Could not one also
think that two world bodies would like to behave in the same circumstances today
and tomorrow, this way, in another place in the room? And then behave the same
again under different circumstances, so that what happens in one place at one time,
the other time, the other place, the heavenly event in space and time would be apart
without reference? But it is not like that. Rather, every space and time is bound up
with what the cosmic bodies begin in, bound by something that never and nowhere
tears apart the whole space that binds in the same way all the time. The same law that
extends between the bodies of the universe also extends into them, in fact reaches
through them to their deepest depths, down to their center, even giving them the
center, around everything that is in and around them have, together and in which
everything closes off, as if the world bodies are only the firmest knot of the band all
around the sky and durchschlingenden. According to the same law, according to
which the sun draws the earth, and the earth draws the moon, the earth draws the
stone, all parts of the earth strive against each other and set themselves thereby only
their center and in addition every earthly body its special center. According to the
same law, according to which the orbit of the earth is closed to a circle, the earth has
itself balled to the sphere, the sea-tide circles around this sphere and plunge the rivers
into this flood. But if it nevertheless goes that it is a law that rules all these effects, in
every other place, at any other time in heaven and on earth, by virtue of the gravity
itself, which belongs to all these effects, it is not Rather, it is only because it rules the
most diverse successes with the most varied circumstances. Because the bodies do
not forget the prohibition, under different circumstances, under which they meet ever
to behave the same. But as soon as the circumstances become equal again, success
becomes equal again, be it in heaven or on earth, or between the two, it makes no
difference. And the knowledgeable, who knows how the law is here and now, also
knows how it goes everywhere and always afterwards. Thus, the law attunement with
oneself is not lost in the multiplicity and multiplicity of circumstances and successes
that it governs. It does not splinter and splinter, while flourishing in the most colorful
wealth of peculiarities; as little as a plant shatters, splits, unfolding a variety of
flowers and leaves. The same principle always remains prevailing in all the richness
of the peculiarities. But as soon as the circumstances become equal again, success
becomes equal again, be it in heaven or on earth, or between the two, it makes no
difference. And the knowledgeable, who knows how the law is here and now, also
knows how it goes everywhere and always afterwards. Thus, the law attunement with
oneself is not lost in the multiplicity and multiplicity of circumstances and successes
that it governs. It does not splinter and splinter, while flourishing in the most colorful
wealth of peculiarities; as little as a plant shatters, splits, unfolding a variety of
flowers and leaves. The same principle always remains prevailing in all the richness
of the peculiarities. But as soon as the circumstances become equal again, success
becomes equal again, be it in heaven or on earth, or between the two, it makes no
difference. And the knowledgeable, who knows how the law is here and now, also
knows how it goes everywhere and always afterwards. Thus, the law attunement with
oneself is not lost in the multiplicity and multiplicity of circumstances and successes
that it governs. It does not splinter and splinter, while flourishing in the most colorful
wealth of peculiarities; as little as a plant shatters, splits, unfolding a variety of
flowers and leaves. The same principle always remains prevailing in all the richness
of the peculiarities. be it in heaven or on earth, or between them, it makes no
difference. And the knowledgeable, who knows how the law is here and now, also
knows how it goes everywhere and always afterwards. Thus, the law attunement with
oneself is not lost in the multiplicity and multiplicity of circumstances and successes
that it governs. It does not splinter and splinter, while flourishing in the most colorful
wealth of peculiarities; as little as a plant shatters, splits, unfolding a variety of
flowers and leaves. The same principle always remains prevailing in all the richness
of the peculiarities. be it in heaven or on earth, or between them, it makes no
difference. And the knowledgeable, who knows how the law is here and now, also
knows how it goes everywhere and always afterwards. Thus, the law attunement with
oneself is not lost in the multiplicity and multiplicity of circumstances and successes
that it governs. It does not splinter and splinter, while flourishing in the most colorful
wealth of peculiarities; as little as a plant shatters, splits, unfolding a variety of
flowers and leaves. The same principle always remains prevailing in all the richness
of the peculiarities. Thus, the law attunement with oneself is not lost in the
multiplicity and multiplicity of circumstances and successes that it governs. It does
not splinter and splinter, while flourishing in the most colorful wealth of
peculiarities; as little as a plant shatters, splits, unfolding a variety of flowers and
leaves. The same principle always remains prevailing in all the richness of the
peculiarities. Thus, the law attunement with oneself is not lost in the multiplicity and
multiplicity of circumstances and successes that it governs. It does not splinter and
splinter, while flourishing in the most colorful wealth of peculiarities; as little as a
plant shatters, splits, unfolding a variety of flowers and leaves. The same principle
always remains prevailing in all the richness of the peculiarities.
Many, in seeking from the point of view that the world is an organic whole, the
basic connection of this whole, have put preferential emphasis on the fact of the
general move that drives all bodies toward each other, that the farthest world bodies
will endeavor one after another looking for each other, as if sensing their existence
from afar. And there certainly is a weight here. But not so great as that the same law
of the train, controlling the train itself, exists between here and today and the most
distant spaces and times. Only here does something truly identical remain the
same; for that attraction weakens with distance, indeed becomes imperceptible for
long distances, and hereby the bond of the worlds seems to weaken and
disappear; but the validity of the law weakens, never disappears, and nowhere, and
that weakening and finite exhaustion of magnitude of force with distance itself is due
to the ubiquitous identical validity, so to speak, diamond-like durability of the
law. This omnipresent validity, inviolable tenacity of the law, is a much deeper, more
intimate, more solid bond of the universe than that which obeys the law only, and
with the centrifugal force does not reach the goal of unification as the bodies revolve
around it while there is no turning and no turning against the law of the train. so-
called diamanten durability of the law justified. This omnipresent validity, inviolable
tenacity of the law, is a much deeper, more intimate, more solid bond of the universe
than that which obeys the law only, and with the centrifugal force does not reach the
goal of unification as the bodies revolve around it while there is no turning and no
turning against the law of the train. so-called diamanten durability of the law
justified. This omnipresent validity, inviolable tenacity of the law, is a much deeper,
more intimate, more solid bond of the universe than that which obeys the law only,
and with the centrifugal force does not reach the goal of unification as the bodies
revolve around it while there is no turning and no turning against the law of the train.
Thus in the Law of Gravity we have with his power, as it were, an invisible king of
the world, a ruler over all the heavens, all times; the suns and earths instruct their
paths and every dustbin its place on a sun or earth, to which services come in all sorts
of forms and customs, which from the beginning was and will be for eternity. Can we
be so surprised when a French mathematician says that gravity is God? But his error
is in fact no other than that on a one-sided materialistic standpoint of contemplation
he saw this merely in the appearances and effects of gravity and gravity, and pointed
to God rather in name than in matter, whatever and after every relation to see and
truly interpret only after all its embrace, height, and depth, although always first to
interpret; for it is not Him Himself yet. For as it is with the bodies of the world and
the gravitational effects, it is more closely examined with all things, with all things
and events in the world in general, the physical and spiritual. Let us pursue it in the
realm of the mechanical, physical, chemical, organic, in water, fire, air, earth, under
the earth, on sun, moon, distant fixed stars, in or outside humans, animals, plants,
stones, in the conscious or in the Unconscious, in whatever direction and relationship,
there will be the same and the same thing everywhere under the same and different
under different circumstances, and as the circumstances change or become similar, so
do the successes. The distance of space and time makes no difference. It is generally
true
When and where recur the same circumstances, and whatever may be the
circumstances, including the same results recur, under other circumstances, but other
achievements 5)
5) Understands that not only the external, but also the internal circumstances of things, any determinable
determination of existence, can be calculated for the circumstances. The absolute place in space and time in
time, however, can not be counted among the circumstances which have an influence on the event, since they
first receive their determinateness through what they exist and happen. In the physical, the most important
determinations are mass, distance, arrangement, chemical quality, speed, acceleration state and direction; in the
spiritual, any determination of consciousness and what unconsciously enters into it. By the way, still the
appendix.

Not just one, by all means, every space, every time bound to what happens in each
other, and what happens in millions or trillions of miles or years of space and interim,
is in all likelihood linked as if it were one of one Reasons. A single being reaches
across all places and times, through all body and mind.
 That law that we pronounce is a true supreme law of the world, simply in its
expression that it understands a child, wretched of suit, to go by without looking at it,
poor of content, that no one believes there is anything to be taken from it Of course,
that does not seem worth the effort to talk about it first; yet vast and varied in its
implications, that the greatest sages can not exhaust and fathom them; often
misunderstood and misunderstood and denied; and never fully recognized according
to its value, and fully understood in its meaning, and fully developed according to its
consequences.
What happens, and how something happens, and where something happens, and
when something happens, it happens only according to that law. All special laws of
events are only cases of this one supreme; For law only means that which determines
that it is here and now in some relation, under some circumstances, as elsewhere and
elsewhere. But our law determines the same in all respects, for all circumstances at
once. It first makes laws into laws by subordinating oneself to them. All special
causes, forces are only cases of one cause, force that works and creates within the
meaning of this law; and thus, with the concept of the law, it also establishes the
concept of the force of law, for it is only the cause of another, if it appears that what
follows here and now, in the same circumstances everywhere and always out of it,
otherwise there would only be coincidental successions. One sees only there the
working of a force, where success depends on the nature of the acting circumstances
by law. But the supreme law determines that all successes depend on the nature of
circumstances at all times and everywhere. Even without law, the continuity of time
and space forms a bond that stretches everywhere and always; but it is not only that it
only connects the neighbor to the next, whereas the law of the world transcends all
the distant at once, but it is also a conceptually inert, ineffective, whereas our law
justifies the concept of action itself. For it works only as the cause of a consequence,
and it is only the cause of a consequence of what it can, under the same
circumstances, be everywhere and always. But with the concept of action the concept
of reality depends on it; because it can only work, what really, and is only really, what
can work. Only the existence of reality does not follow from this law, since one is
directly given to the other. No one can prove that it must be valid, as little as anyone
can prove that there must be a reality, an action; but it is valid, it works, and proves
itself through action; only therefore can one have it; in other words, that it is not
merely an idle thought-thing, but the proof and character of a being that operates
through the whole of reality and establishes the concept of reality itself; but, just as it
justifies the concept of reality, it justifies, even unprovable, all proof of
reality. Because all analogies, all inductions, Every conclusion about what really is,
has been and will be, happens only in the sense of this law; and if the conclusion
often fails, it is not the law that fails, not the acting being, which contradicts, but only
we, who in our applications contradict the law.
However, our law is the most general, which is conceivable, but at the same time it
carries within itself the principle of its particularity down to the smallest detail. For
every other composition of things, and no matter how special, would carry with it its
special law, which will be confirmed again and again, if and where the same
composition returns, and only confirmed for this single type of composition. Take 2
masses of 2 pounds in 2 feet distance, take 2 masses of 3 pounds in 3 feet distance,
they both dress in emptiness according to a special rule valid only for this particular
kind of compilation; but this rule remains valid for all rooms and all times, and so it
always remains a rule. But because nothing in the world is so special that it is not
subordinate to this or that side of a universality, all special combinations of
circumstances, and herewith the laws of action, action more general, and finally the
most general, which are no longer bound by any special provision, but all
binds. Thus, all physical laws for a particular set of circumstances come under more
general laws of physics that govern a more general set of circumstances; all the laws
of the mind are no less among the more general spiritual. which is no longer bound
by any particular provision, but binds all. Thus, all physical laws for a particular set
of circumstances come under more general laws of physics that govern a more
general set of circumstances; all the laws of the mind are no less among the more
general spiritual. which is no longer bound by any particular provision, but binds
all. Thus, all physical laws for a particular set of circumstances come under more
general laws of physics that govern a more general set of circumstances; all the laws
of the mind are no less among the more general spiritual.
Thus, far beyond gravity, there is something that bears the qualities we admired and
now bears to the fullest extent, something truly identical throughout the whole realm
of existence, unity, eternal, omnipresent, omnipotent , Ruling, all action, all
happening in time and space, nature and spirit world in one binding, and yet not
slavish binding; for only so far, according to the law, do the same successes
everywhere and at all times, when the same circumstances recur; but they never
return and nowhere completely, and the law does not require it. The world is always
evolving into something new and different everywhere; the old, the local can never
be completely decisive for the new, the distant, because the law merely demands the
repetition of the same successes for the same circumstances; they always remain the
same from a certain point of view, and thus carry with them the preservation of the
old in the new, the old with the new, the present with the thinning, but not grounding
the new, the other, as far as it is new and different can. If you think of the world in a
completely new way, the law keeps everything free. It determines neither what the
first circumstances, nor which the first successes had to be; it does not even
determine that it had to be first. And if we were to think of ourselves as a supreme
being, creating and ordering the world according to our law from the beginning, then
it could then create and arrange everything as it wished, without being bound by
anything; in the law it found no support at all in the beginning . what it could do; it
remained pure in its free and unpredictable self-determination. Only once it had been
set did it have to be binding for all episodes. Thus it could itself create the laws of all
things with freedom; indeed, the supreme law itself could be thought of as freedom,
since nothing lies in its concept, which guarantees its reality to us, while it guarantees
us all reality. Everything first in the world, everything which does not allow itself to
be made dependent on circumstances which also occur elsewhere and elsewhere, be it
in the conscious or the unconscious, is to be regarded as a free-born in such a
way; Thus it could itself create the laws of all things with freedom; indeed, the
supreme law itself could be thought of as freedom, since nothing lies in its concept,
which guarantees its reality to us, while it guarantees us all reality. Everything first in
the world, everything which does not allow itself to be made dependent on
circumstances which also occur elsewhere and elsewhere, be it in the conscious or the
unconscious, is to be regarded as a free-born in such a way; Thus it could itself create
the laws of all things with freedom; indeed, the supreme law itself could be thought
of as freedom, since nothing lies in its concept, which guarantees its reality to us,
while it guarantees us all reality. Everything first in the world, everything which does
not allow itself to be made dependent on circumstances which also occur elsewhere
and elsewhere, be it in the conscious or the unconscious, is to be regarded as a free-
born in such a way;6) and insofar as the world, on the whole as well as in individual
regions, evolves constantly new things, incomparable from all points of view with all
the former, there is also a principle of free shifting through the world as a whole, as
well as within ourselves and our consciousness and action; we ourselves are helpers
at the whole free switching. Our freedom is included in supreme freedom itself, so
that it receives no rule, pre-destiny, and can give it no rule, predestination, but as co-
determination in it, it helps to give rules, pre-determinations for the future, the
other. It sets new circumstances as well, as it itself is at the same time set with new
circumstances, since new things always bear witness to new things, from now on and
for eternity; but every new thing is only new once; and nothing is so new
6)It does not stop us from thinking of freedom in relation to the conscious, in relation to the contemplation that
everything that unconscious enters into or enters into a higher consciousness; but at first this aspect does not
concern us.

Thus it remains, however, that the supreme law binds all the time, eternally and
steadfastly, yet a supreme as well as our own freedom full of scope. Law and freedom
do not disturb one another, as one so often means, but the supreme law is at the same
time an ultimate principle of freedom immanent. Conversely, freedom itself appears
as the supreme legislator. What has nothing in front of or about which it is alike must,
according to this law, develop freely and newly, where does it take its
determinateness, and every man does it only after the side which is new in him, and
By doing so, he adds a new destiny to the world, which now becomes definitive for
all episodes; incidentally, he does the same as those who do and those who do before
him. He determines himself more and more through his earlier will and action; for
every earlier will and action in it acts regulatively for later events and actions, as long
as the circumstances of former volition and action are repeated in a certain
respect; but in a certain sense they always go beyond the old, the old conditions never
repeats themselves completely, and so the freedom to determine one way or the other
never completely ceases and certainly begins again in a new life of renewed
freshness.
Laws of the naturalist, too, only bind into something new in the old, as it returns
from the old; it has them only out of consideration of what has already existed, and
demands nothing more than that which once was, again and again under the same
circumstances; this is guaranteed by our law. For new circumstances, which can not
be attributed to the former, new laws are required, only that they always come under
the highest, whereby they first become laws; He can not and does not want to explain
anything about the first thing that was there. The freedom of our law does not give
him any entry.
Our supreme law thus has its side of bondage or necessity and its side of freedom,
or it eliminates necessity and freedom in it to a unity in the highest degree; in other
words, that there can be no higher necessity and no higher freedom than the one in his
conception. The same absolute must be, since the same circumstances everywhere
and always bear the same, different circumstances everywhere and always different
successes, nothing emerges from this must; but this must itself be deduced as not
originally necessary, and still leaves infinite freedom of circumstances and of
success. And wherever we mean to see something purely necessary in the world
under the law, it is partly a success of freedom, partly a basis of freedom, partly in
essential connection with freedom. We can abstract laws of pure necessity from the
world, but they do not exist and work as pure and abstract in the world, as,
conversely, freedom does not play its game in the world as abstractly as we may well
conceive it.
As all the law-concept is grounded in the supreme law, so too is the same measure
and pattern of human laws; that is, that human legality deserves this name only in
accordance with it, as it reflects the supreme and most general lawfulness in the
human, the conscious.
But what do we require of legalism in the human domain?
That the laws arise from the nature of men and things, with freedom on the part of
that which releases them, and necessarily on the sides of that to which they are
compelled; that, once established, they are handled and held firmly and
unchangeably, on the one hand, because they arise from such an order, on the other
hand, they justify those which prevent their break-up; that, for all its strength, even in
its favor, because otherwise no one would be able and able to tolerate it, it would also
leave room for freedom, indeed preserve this latitude and still allow the development
of the situation as a whole, and indeed provide the foundation itself , Its firmness
should only be the firm support of free movement, its rigidity only the kernel of
living development, on the other hand freedom should only have power, In the sense
and in accordance with the laws, not against the laws and the overthrow of the laws,
the development can only occur as a development, not as a destruction of the
previously developed and established. The whole of legislation is supposed to be able
to determine itself how the circle of circumstances to which it applies
continues. Laws should always be made with regard to all circumstances which may
come into consideration; for the same circumstances, the same should apply
everywhere, for unequal the unequal; Everyone should be bound by them, as the
other should be bound by what he has in common with the other, and free according
to what is peculiar to him. Everyone should be equal before them, just as he comes
before them under the same circumstances. General laws should be subordinated to
special and all tolerate each other. not to stir against the laws and overthrow of the
laws, the development can only occur as a development, not as a destruction of the
earlier developed and established. The whole of legislation is supposed to be able to
determine itself how the circle of circumstances to which it applies continues. Laws
should always be made with regard to all circumstances which may come into
consideration; for the same circumstances, the same should apply everywhere, for
unequal the unequal; Everyone should be bound by them, as the other should be
bound by what he has in common with the other, and free according to what is
peculiar to him. Everyone should be equal before them, just as he comes before them
under the same circumstances. General laws should be subordinated to special and all
tolerate each other. not to stir against the laws and overthrow of the laws, the
development can only occur as a development, not as a destruction of the earlier
developed and established. The whole of legislation is supposed to be able to
determine itself how the circle of circumstances to which it applies continues. Laws
should always be made with regard to all circumstances which may come into
consideration; for the same circumstances, the same should apply everywhere, for
unequal the unequal; Everyone should be bound by them, as the other should be
bound by what he has in common with the other, and free according to what is
peculiar to him. Everyone should be equal before them, just as he comes before them
under the same circumstances. General laws should be subordinated to special and all
tolerate each other. can not occur as a destruction of the previously developed and
reasoned. The whole of legislation is supposed to be able to determine itself how the
circle of circumstances to which it applies continues. Laws should always be made
with regard to all circumstances which may come into consideration; for the same
circumstances, the same should apply everywhere, for unequal the unequal; Everyone
should be bound by them, as the other should be bound by what he has in common
with the other, and free according to what is peculiar to him. Everyone should be
equal before them, just as he comes before them under the same
circumstances. General laws should be subordinated to special and all tolerate each
other. can not occur as a destruction of the previously developed and reasoned. The
whole of legislation is supposed to be able to determine itself how the circle of
circumstances to which it applies continues. Laws should always be made with regard
to all circumstances which may come into consideration; for the same circumstances,
the same should apply everywhere, for unequal the unequal; Everyone should be
bound by them, as the other should be bound by what he has in common with the
other, and free according to what is peculiar to him. Everyone should be equal before
them, just as he comes before them under the same circumstances. General laws
should be subordinated to special and all tolerate each other. how the circle of
circumstances for which it is valid continues. Laws should always be made with
regard to all circumstances which may come into consideration; for the same
circumstances, the same should apply everywhere, for unequal the unequal; Everyone
should be bound by them, as the other should be bound by what he has in common
with the other, and free according to what is peculiar to him. Everyone should be
equal before them, just as he comes before them under the same
circumstances. General laws should be subordinated to special and all tolerate each
other. how the circle of circumstances for which it is valid continues. Laws should
always be made with regard to all circumstances which may come into
consideration; for the same circumstances, the same should apply everywhere, for
unequal the unequal; Everyone should be bound by them, as the other should be
bound by what he has in common with the other, and free according to what is
peculiar to him. Everyone should be equal before them, just as he comes before them
under the same circumstances. General laws should be subordinated to special and all
tolerate each other. What he has in common with the other, and free according to
what is peculiar to him, everyone shall be equal before them, just as he comes before
them under the same circumstances. General laws should be subordinated to special
and all tolerate each other. What he has in common with the other, and free according
to what is peculiar to him, everyone shall be equal before them, just as he comes
before them under the same circumstances. General laws should be subordinated to
special and all tolerate each other.
Now, human lawfulness does not fully correspond to this ideal, but the highest
corresponds to it perfectly, and that human, according to human contemplation, does
not completely correspond to it, is itself not contrary to the supreme law, is not an
abort of its validity, but merely an absorption in its higher more general validity. If a
man breaks a human law, he does not yet break the supreme law; he can never break
that with all his freedom, his sin; he acts differently than another, because he is
another, or because it is different for him, though the circumstances, as far as the
human law provided them, are the same for both. Human law can not provide all
internal, external circumstances as well as the highest.
The rules of all art, the rules of all craftsmanship, the rules of any language, any
contract, in short, everything that binds people together, with all the freedom from
which all this has flowed and left it, have just as its principle in the highest
law; Although the exceptions are a thousandfold, which, to the ground pursued, serve
only to confirm the highest rule.
To the bond and the freedom in the whole world, the highest law guarantees us our
own individual survival, or helps us to guarantee it. For, according to the law, the
effects are always directed toward the causes, differences always follow from
different things, and nothing real is without effect or consequence, and so does the
individuality of man, which distinguishes him from others, by the circle of effects and
consequences that go forth from his existence here, perpetually, and even when man
seems to collapse here, the circle of effects, the consequences, which were left by his
existence here below, nor his individual being in the larger circle, in which it For our
gaze risen, indeed melted, sustained, hidden for us the bereaved, but bright,
d. H. consciously, by itself, as a consequence of conscious existence. Death itself will
be there to raise an unconscious on this side to the conscious, by revealing what is
conscious on this side, the narrowness for the vastness, the earthly for the
celestial; for the present man is the earth, the earth in which he lives in the future
instead of his narrow body, becoming partakers of their higher angelic nature, of
heaven. This is a short preview in the episode. Incidentally, as with man, it is with
every thing, except that that which has no consciousness or unity of consciousness,
no such as can diminish as a consequence, or rekindle in the aftermath of the
consequences. by revealing the conscious on this side, the narrowness for the
vastness, the earthly for the celestial; for the present man is the earth, the earth in
which he lives in the future instead of his narrow body, becoming partakers of their
higher angelic nature, of heaven. This is a short preview in the episode. Incidentally,
as with man, it is with every thing, except that that which has no consciousness or
unity of consciousness, no such as can diminish as a consequence, or rekindle in the
aftermath of the consequences. by revealing the conscious on this side, the
narrowness for the vastness, the earthly for the celestial; for the present man is the
earth, the earth in which he lives in the future instead of his narrow body, becoming
partakers of their higher angelic nature, of heaven. This is a short preview in the
episode. Incidentally, as with man, it is with every thing, except that that which has
no consciousness or unity of consciousness, no such as can diminish as a
consequence, or rekindle in the aftermath of the consequences.
But finally also the existence of God, his reality and truth according to all the
qualities which we demand of him, is guaranteed to us by the reality, the rule of the
highest law, so far as to be only God, and his consciousness of to have oneself in
order to have with the supreme law everything for the proof of his existence as a
conscious being, as only lacks to be already in the hereafter, and already to have our
otherworldly consciousness in order to prove with the law the essentials for the proof
of having our otherworldly conscious existence.
For in the administration of the supreme law we did not recognize in a united,
eternal, omnipresent, all-powerful, all-powerful, time and space, nature and spirit in
one, not only permeating reality, but itself first acting, all the river from bottom to
bottom encompassing and binding, yet at the same time free and freedom of
individual freedom, indeed our self-guaranteeing existence? And are not these all the
same things that we want from God, yes, by which we characterize him before all
other beings? So what else is missing for us? Only his consciousness and what
becomes full only through consciousness. This, of course, we can not immediately
and fully recognize beyond the law; But we do not have to demand the
impossible; otherwise we would never find God anywhere, or anywhere, beyond any
conclusion beyond ourselves, any more than the consciousness of any of our fellow
human beings, because we sought the proof in a contradiction in adjecto, since no one
can directly perceive consciousness beyond himself; for that he himself would have
to be beyond himself. But it is enough if, in the law of that law, we recognize so
much of the attributes of God, that what is lacking in the nature of things is not
something we can discern from ourselves, but only from ourselves. That's the way it
is. But it is enough if, in the law of that law, we recognize so much of the attributes of
God, that what is lacking in the nature of things is not something we can discern from
ourselves, but only from ourselves. That's the way it is. But it is enough if, in the law
of that law, we recognize so much of the attributes of God, that what is lacking in the
nature of things is not something we can discern from ourselves, but only from
ourselves. That's the way it is.
 And indeed, the supreme law does not show us all the attributes of God except
those which are to come to him as a conscious being, but rather all the essential
qualities of consciousness itself at the highest stage, insofar as they can be recognized
without having the consciousness of the highest degree.
For if we direct our gaze to our own consciousness, where we alone can gauge
what consciousness is, is not the same in essence an active continuation of the past to
the present and following, it does not bind the far and the near, the past and the future
into one, does it not deal with a thousand manifolds among itself in unparalleled
unity; does not it have its own side of free development and being bound to the past
and the other, it does not dominate in one soul and body, yes, does not it contain all
these linking properties themselves connected to unity? But the law of the world is a
unity of quite the same qualities, except that they are given to it in an unlimited
measure, but only to a limited extent in our consciousness. But if this unity of
qualities is not for us the full consciousness itself, but rather only an abstraction of it,
if it appears, as it were, only the dry formative framework in the living flesh of
consciousness, then the same unity of qualities, as universal law, of us in all What in
the world, recognized, is also only an abstraction from a world consciousness that we
as such can not quite attract ourselves. Yes, we can safely conclude that even in the
world to the dry scaffolding of consciousness his living flesh is not lacking. Our
consciousness, even with that unity of qualities, will be regarded as flesh of that flesh
with leg of that leg. It has, indeed, only that unity of properties in so far as the law of
the world enters into its essence and our thinking, Willing, feeling, acting on the side
of freedom and necessity. No wonder, however, that this law, although belonging to
the essence of our consciousness itself, does not appear to it without special
reflection, because it helps to form it in the consciousness itself. Unconsciously, it
reveals how unconsciousness is absorbed into consciousness until special reflection
reveals it (see chapter VII). And so it will be with world law in world
consciousness. It will work in power and action, but not appear particularly in world
consciousness; until special reflection on his work brings it to light as a withdrawn
term. although belonging to the essence of our consciousness itself, it does not appear
to us without special reflection, because it helps to form the consciousness itself in
the first place. Unconsciously, it reveals how unconsciousness is absorbed into
consciousness until special reflection reveals it (see chapter VII). And so it will be
with world law in world consciousness. It will work in power and action, but not
appear particularly in world consciousness; until special reflection on his work brings
it to light as a withdrawn term. although belonging to the essence of our
consciousness itself, it does not appear to us without special reflection, because it
helps to form the consciousness itself in the first place. Unconsciously, it reveals how
unconsciousness is absorbed into consciousness until special reflection reveals it (see
chapter VII). And so it will be with world law in world consciousness. It will work in
power and action, but not appear particularly in world consciousness; until special
reflection on his work brings it to light as a withdrawn term. And so it will be with
world law in world consciousness. It will work in power and action, but not appear
particularly in world consciousness; until special reflection on his work brings it to
light as a withdrawn term. And so it will be with world law in world consciousness. It
will work in power and action, but not appear particularly in world
consciousness; until special reflection on his work brings it to light as a withdrawn
term.
Lastly, we can only know everything through our consciousness; but now, to say briefly again
in a different way, we find that the whole context, the whole sequence of what appears to our
consciousness as a determination derived from without and represents the outside world, follows
the same law as the context and the consequence of our own inner self-determination; Therefore, in
the connection and consequence of what determines us from the outside, we will have to accept the
same basic being as in us.
Some make it as if the whole natural law is only transmitted from us to our nature; we have
only the form of our mind, which we objectify in nature, by compelling it to be understood in the
form of our mind, without attributing law to nature in itself and apart from our conception. But the
return to the essence of legality that we recognize makes it safest to recognize the non-drivenness of
this view. That in the complex of determinations which concern us as external, the same always
follows the same, unequal, and always unequal, is something that can not possibly come from our
minds into this complex, without the same and unequal determinations of this complex out of itself
sat. To believe the latter but it could only be a matter of extreme subjective idealism, and even this
can be rejected on the basis of our law. But should not concern us now.
Not, indeed, that we wanted to know the existence of God, as the supreme
conscious being above us, solely out of the control of the law of the world; yet it is a
sign of all, and of everything that may otherwise point to God, the reason and the
core. But what does not point to him, if one follows only the direction and, if one
unites the directions. All that has served us to prove a spirit in the earthly can now be
added to lead the proof in a higher sense for a God in the whole world. The points of
view of the analogy with us, the connection with us, our adulthood from it, its
exaltation above us, our connection in it, all return only in such a change and
increase, that the being of one being above us no longer, the other still but one being
above all, that all conclusion, inclusion, summit is in conscious unity, thereby
proved. But we are tired and hesitant to go once more through the high, wide
corridor, to continue to the highest and last. Can we do it? Everyone now sees the
direction and the destination.
And not that we thought that God was merely seeking reasons that he was; no, that
we must seek it, seek it, is itself the strongest proof that it is, and that we have sought
it everywhere and from the beginning, the strongest that we must seek it. But how far
would we have to go back, and how far forward will we go forward, even in good and
proper terms. This is reserved for a different time and opportunity, it is reserved for
ourselves. Not to speak of God, but of beings under God and above us and our lives
behind this, is what we set out to be here, though without speaking of God,
everything remained only a dead hull.
So we no longer ask in the future: Is a god? We only ask, how is God? We have to
ask that. For, as God is, the highest and last like all beings depend on God and our
own future; and the right knowledge of that as well as itself is at the same time the
conclusion and the key. And if we did not find God as we need him, all our
conclusions would catch nothing; because only just how we have to have God forces
us to seek him and ultimately to believe that we have him. But now faith rejoices, the
inference comes to its conclusion, the conclusion comes only at the end, the hand of
faith extends to it.
The above considerations about the universal law touching part setting with those who
Oersted recently ( "spirit of nature" and "natural science and humanities education") into two
headings 7) has developed. In a word, they come to the following:
In nature there is an inexhaustible variety and an eternal alternation of forms and movements,
but therein at the same time an admirable unity, an omnipresent communal being, consisting in the
thoroughly prevalent legality of the same. "Rightly, that which constitutes the constant and at the
same time the distinguishing mark in things, their essence, and the part of it which they have in
common with others, may be called their peculiar essence." Thus we may state that the laws of
nature, after which a thing is brought forth, make up its peculiarity altogether. " All laws of nature
together form (by uniting the particular among the more general, and finally the most general, the
highest) a unity, which, in its efficacy, constitutes the essence of the whole world. "The highest law
transcends" that which can be expressed perfectly by words. "(If I am not mistaken, the expression
is found above.)" Let us now examine these more closely Laws, we find that they have such a
perfect agreement with reason, that we can say with truth, that the conformity of natural law
consists in its being governed by the laws of reason, or rather, by the laws of nature and laws of
reason one are. The chain of laws of nature, which in their activity constitute the essence of every
thing, can therefore be regarded as a thought of nature, or more correctly, as a natural idea. And
since all laws of nature together make up one unit, is the essence of the whole world. "The highest
law transcends" that which can be perfectly expressed by words. "(If I am not mistaken, the
expression is found above.)" Let us examine these laws more closely, we find, that they have so
perfect a correspondence with reason, that we can say with truth, that the conformity of natural law
consists in its being governed by the laws of reason, or rather, that the laws of nature and the laws
of reason are one. The chain of laws of nature, which in their activity constitute the essence of every
thing, can therefore be regarded as a thought of nature, or more correctly, as a natural idea. And
since all laws of nature together make up one unit, is the essence of the whole world. "The highest
law transcends" that which can be perfectly expressed by words. "(If I am not mistaken, the
expression is found above.)" Let us examine these laws more closely, we find, that they have so
perfect a correspondence with reason, that we can say with truth, that the conformity of natural law
consists in its being governed by the laws of reason, or rather, that the laws of nature and the laws
of reason are one. The chain of laws of nature, which in their activity constitute the essence of every
thing, can therefore be regarded as a thought of nature, or more correctly, as a natural idea. And
since all laws of nature together make up one unit, which can be expressed perfectly by words. "(If I
am not mistaken, the expression above is found.)" If we now examine these laws more closely, we
find that they have such a perfect agreement with reason that we have with truth We may say that
the conformity of the laws of nature is that it is governed by the laws of reason, or rather, that the
laws of nature and the laws of reason are one. The chain of laws of nature, which in their activity
constitute the essence of every thing, can therefore be regarded as a thought of nature, or more
correctly, as a natural idea. And since all laws of nature together make up one unit, which can be
expressed perfectly by words. "(If I am not mistaken, the expression above is found.)" If we now
examine these laws more closely, we find that they have such a perfect agreement with reason that
we have with truth We may say that the conformity of the laws of nature is that it is governed by the
laws of reason, or rather, that the laws of nature and the laws of reason are one. The chain of laws of
nature, which in their activity constitute the essence of every thing, can therefore be regarded as a
thought of nature, or more correctly, as a natural idea. And since all laws of nature together make up
one unit, that they have so perfect a correspondence with reason, that we can say with truth, that the
conformity of natural law consists in its being governed by the laws of reason, or rather, that the
laws of nature and the laws of reason are one. The chain of laws of nature, which in their activity
constitute the essence of every thing, can therefore be regarded as a thought of nature, or more
correctly, as a natural idea. And since all laws of nature together make up one unit, that they have so
perfect a correspondence with reason, that we can say with truth, that the conformity of natural law
consists in its being governed by the laws of reason, or rather, that the laws of nature and the laws
of reason are one. The chain of laws of nature, which in their activity constitute the essence of every
thing, can therefore be regarded as a thought of nature, or more correctly, as a natural idea. And
since all laws of nature together make up one unit, which in their effectiveness constitute the
essence of every thing, can therefore be regarded as a thought of nature, or more correctly, as a
natural idea. And since all laws of nature together make up one unit, which in their effectiveness
constitute the essence of every thing, can therefore be regarded as a thought of nature, or more
correctly, as a natural idea. And since all laws of nature together make up one unit,so the whole
world is the expression of an infinitely all-embracing idea, which is itself one with an infinite in all
living and acting reason. In other words, the world is but the revelation of the unified creative
power and reason of the deity. 8 Now we understand even more how we can recognize nature by
reason, for this consists in nothing other than reason itself Recognizing things. But we also
understand on the other hand why our knowing becomes only a weak reflection of the great
whole; for our reason, though related in its origin to the infinite, is in the finite, and can detach itself
from it only in a conditional manner. "
The latter font contains the view of Oersted more concisely than the former,
7)

and the following is an excerpt from it.

this from "Spirit of Nature" p. 61. "The physical and the spiritual are
8) On

inseparably united in the living thought of the deity, whose works are all
things."

Notwithstanding the basic agreement of Örsted's view of

natural law with ours, there seems to me to be some objection to
his presentation. I do not want to call, as he does, the laws of
nature, in consideration of their agreement with laws of reason,
ideas of nature or ideas of nature, since thoughts or ideas are
always no laws and vice versa. For laws can and must probably be
thought in order to come to our consciousness, as in the end
everything in the world; and thoughts are governed by laws, as all
things last in the world; but it seems to me a confusion of terms
or language, therefore to identify the laws as such with thoughts
as such. If the laws of nature really agree with the laws of
reason, then this may well be a reason to believe that reason
prevails in nature, and so does Örsted; only the laws themselves
are not thoughts. This misleads the idea and easily gives rise to
fuzziness.
In fact, the identification of natural laws with thoughts of nature has the consequence that it is
easy to keep the actual thoughts replaced by these laws, and to no longer seek consciousness in the
world, notwithstanding any thought of it only through consciousness. Human reason expresses itself
in thought, everyone knows directly what it is through its consciousness, but the reason of nature is
to be expressed in something external, which is also called thought, but it is not in the sense in
which our thoughts, because that's not natural laws. Therefore, even a conscious mind of nature in
Örsted's presentation does not come to the actual breakthrough, except in the name of God.
On the other hand, I would like to explain that the laws of nature are identical or one with the
laws of reason, as Örstedt puts it. Our highest law is, of course, common to nature and to the Spirit,
because it is the supreme of all existence, but insofar as the laws specialize in the fields in which
they operate, they also specialize in the diversity of nature and mind. How the mind appears to
itself, and how the expression of the spirit appears in nature, does indeed have exactly coherent but
conceptually by no means purely reducible laws, and it is necessary to become just as conscious of
the point of view of difference as of the law Aspect of the agreement. I can not understand the law
of gravity in the spirit,
In my opinion, however, our highest law, precisely because it is common to nature and the
spirit, can be regarded as the knot of both, from where they diverge.
In the meantime, Örsted agrees with us in emphasizing, though not unspecified, the point of
view of that universal agreement of laws in nature and spirit, and proving for the existence and
conduct of a universal spiritual being, God, in which nature seeks , The relations of the law to
freedom Örsted did not consider closer.
Darkly, the basic idea, which guided our own considerations, is already expressed in the
beginnings of philosophy. In this regard, I share the following passage from Ritter's Geschichte der
Philosophie (I. 219) with:
"Diogenes of Apolloniat sought first to show that all things could come only from a primeval
being, to express, as he puts it, an undoubted reason for his teaching To acknowledge and
congregate among the things that could not be, if not all things were of one. "But to me," he says,
"everything seems to change from one and the same and to be the same. And this is manifest, for if
what is in this world, earth and water, and the rest, what appears in this world, if of this something
is somehow different, than the other, being otherwise by peculiar nature, and not the same being,
changing and transforming in a variety of ways, thus it could in no way mingle with one another,
nor would benefit or harm arise to the other; neither could a plant grow out of the earth, nor become
an animal, nor anything else, if it were not so ordered, that it does the same. "But since it is not so,"
all this is changed from the same to others Times another, and return to it again. "Thus Diogenes
served the general co-operation of things to the proof that the world was a being having a common
origin and a common development."
It is easy to see that in our considerations the point of view according to which "all that is, one
and the same is changed and the same," and on which the combination and coexistence of things is
based, has only been sharpened and clarified.

C. God as the Supreme Being in Relation to the World Details.

In the step-construction we have looked at (below X), where lower levels are shot
in and from the upper, God, in the broadest sense conceived of all existence and
abundance and perfection, rises above everything and is because everything is only
level to him, but he himself leads to nothing superior, not even to regard himself as a
step further. Rather, as something above all levels, he is a being unique in his manner,
in a sense quite different from all the levels below him, in some respects resembling
all of them, father, creator, archetype, measure and knife of all of them, according to
the spirit after the body side; a supratemporal, supra-spatial, indeed supernatural
being, but not so that time, that space, that reality lay deep down, no, that all space
and all time and all reality are comprehended in it, reason, Truth, find beings in
it. Infinity and Oneness, these are the two numbers that count God.
God is the One and All, the One of all fractions, yet untouched, the universe of all
the ones, where each one is a thousand, is beginning, middle, end, devoured into a
circle, the center of all circles, the circle to all Centers, all contradictions is
dissolution, last volume. But whoever wants to dissolve God himself sees nothing but
contradictions, whoever wants to step out of his ties, gets into contradiction with
himself, contradicts others, conflicts with everyone.
Every man who is born has a single father, yet the source of multiplicity grows as
one goes up; for two are to him the grandfathers, and over it four and over eight of
the ancestors; and they get more and more, the higher you go up. How much do you
mean that you had the ancestor in the first beginning? About an infinite amount? Not
more than one person. And the woman with whom he begat all the others was himself
made out of his rib.
So it seems, the being or world number grows with every level you rise above
you. The next step above you, that is the one earth, the step above it the sun with the
few planets, the step above it a whole Milky Way army of suns, united to the system,
the step above it will be a system of such armies, which surely will be the more
Armies, as every army of suns counts. How much of the world's systems will finally
be in the top area? Even only one, the one divine; the whole world is only one, and all
the systems, armies, suns, earths, moons, have only come out of one, and are still
united in one.
The world of the body is all bound to a body of God by a ruler, the world of spirits
all to a spirit of God by a band of laws; and God's whole body, and God's whole spirit
into one being, God, through a band of laws. And this one band is the same
everywhere.
And all the freedom of the world breaks forth only in ever-fresh branches,
blossoms, out of this tribe of the divine law, and still remains of the tribe.
Man measures space by lines, inches, feet, cubits, miles, time by seconds, minutes,
hours, days, weeks, moons; but the basic measure of all this is not the small, but is the
great; how great the earth and how long the time in which it makes a revolution about
itself, that is the basic measure, the only thing fixed on earth for man, and all smaller
measure is only a fraction of it, if it is to be otherwise. Thus the ultimate basic
measure of all reality and essence of the world is not the small, but the great, indeed
the greatest, God himself or God's own measure. Do you ask: who needs the basic
measure that surpasses everything, who can find the fraction of the infinite, which is
to put on the finite? But going beyond everything, it's all about everything,
everything depends on itself, and measures by itself everything in relation to one not
alone, but rather to each other; Everybody needs it every moment; and just do not
think about it; and without it, he could not find the measure of his own striding, be it
with the foot, or the thought; and do not find yourself taking the step here, and do not
do it here. The band is also the measure. It is the same law, which goes through God's
whole being, according to which each, if and where it happens, is decisive for each
other, if and where it happens otherwise, in what is equal and unequal between the
two, but that by Everything can be measured at the other, the own freedom of God
can not measure. and without it, he could not find the measure of his own striding, be
it with the foot, or the thought; and do not find yourself taking the step here, and do
not do it here. The band is also the measure. It is the same law, which goes through
God's whole being, according to which each, if and where it happens, is decisive for
each other, if and where it happens otherwise, in what is equal and unequal between
the two, but that by Everything can be measured at the other, the own freedom of God
can not measure. and without it, he could not find the measure of his own striding, be
it with the foot, or the thought; and do not find yourself taking the step here, and do
not do it here. The band is also the measure. It is the same law, which goes through
God's whole being, according to which each, if and where it happens, is decisive for
each other, if and where it happens otherwise, in what is equal and unequal between
the two, but that by Everything can be measured at the other, the own freedom of God
can not measure.
Something which somehow distinguishes the beings who stand on different levels
with each other, turns into the Absolute in the transition to God, the exclusion and
inclusion of all stages; what is common to them is in God alone, pure and fully
founded.
How high a being stands, it still has its outside world, still other beings, similar to
it, opposite; only as it ascends higher does it have more in it, it circles more pure in
itself, determines itself more by itself, including more of the determinants of
existence.
Gott aber, als Totalität des Seins und Wirkens, hat keine Außenwelt mehr außer
sich, kein Wesen sich äußerlich mehr gegenüber; er ist der Einige und Alleinige; alle
Geister regen sich in der Innenwelt seines Geistes, alle Körper in der Innenwelt
seines Leibes; rein kreist er in sich selber, wird durch nichts von außen mehr
bestimmt, bestimmt sich rein aus sich in sich, indem er aller Existenz
Bestimmungsgründe einschließt.
No creature in the world is entirely his own creature, each emerged from an upper
degree that has distinguished itself; Man with animals, plants came from the mother
earth, the earth with their siblings from the upper heavenly sphere. Each could only
arise, each one can only continue in addition to the other, which arose on that same
level, yes, after the last reason only from the whole. But the further it is above, the
more of the creative powers are contained, more springs from it, and holds more in
itself; among itself, what complements itself with another, has less except, over itself,
with what, what it is added.
But God, and only God, is equal to himself as creator and creature; his very own
creator, his own creature, has grown up out of nothing, for self-sufficiency,
supplementing himself with nothing else, is itself complete; but everything has grown
out of him, complements him, to him.
However great God is with his creatures, he has them to reflect his highness and
glory. No creature is so low and so small that it does not signify a God for a sphere of
activity that understands even deeper within itself; no creature so great and so great
that no greater and greater yet finite God reflected it in a higher and greater sphere of
activity, which again comprehends its own. Man calls himself an image of God, but
over it is the earth, and above it is the sun with its flock of planets. This is a larger,
fuller, more luminous image of God as a human being and as Earth, with a larger
sphere of activity, which itself understands the earth with all human beings. How
many times has man called the earthly powers gods, how often the sun called
God! But is she really God? It is the next mirror only in which God appears from
above the earth and all the earthly, the next, not the largest, the last. If man raises his
gaze even more, he sees that he is nothing, his gaze is itself nothing. The whole
heaven with all its stars, angels opens up, he can not span it, he can not measure it, he
can not fathom it; the deeper he penetrates, the deeper he becomes. Beyond all eyes,
the thought finally flies, can not find an end, finally stands still tired. And so, the gait
itself becomes, with gaze and with thoughts from the higher to the even above it, and
then to the infinite, a mirror and part of the passage at the same time, which God goes
through his own height and infinity. in which God appears from above the earth and
all the earthly, the next, not the greatest, last. If man raises his gaze even more, he
sees that he is nothing, his gaze is itself nothing. The whole heaven with all its stars,
angels opens up, he can not span it, he can not measure it, he can not fathom it; the
deeper he penetrates, the deeper he becomes. Beyond all eyes, the thought finally
flies, can not find an end, finally stands still tired. And so, the gait itself becomes,
with gaze and with thoughts from the higher to the even above it, and then to the
infinite, a mirror and part of the passage at the same time, which God goes through
his own height and infinity. in which God appears from above the earth and all the
earthly, the next, not the greatest, last. If man raises his gaze even more, he sees that
he is nothing, his gaze is itself nothing. The whole heaven with all its stars, angels
opens up, he can not span it, he can not measure it, he can not fathom it; the deeper
he penetrates, the deeper he becomes. Beyond all eyes, the thought finally flies, can
not find an end, finally stands still tired. And so, the gait itself becomes, with gaze
and with thoughts from the higher to the even above it, and then to the infinite, a
mirror and part of the passage at the same time, which God goes through his own
height and infinity. that's how he sees, she's nothing, his gaze is nothing itself. The
whole heaven with all its stars, angels opens up, he can not span it, he can not
measure it, he can not fathom it; the deeper he penetrates, the deeper he
becomes. Beyond all eyes, the thought finally flies, can not find an end, finally stands
still tired. And so, the gait itself becomes, with gaze and with thoughts from the
higher to the even above it, and then to the infinite, a mirror and part of the passage at
the same time, which God goes through his own height and infinity. that's how he
sees, she's nothing, his gaze is nothing itself. The whole heaven with all its stars,
angels opens up, he can not span it, he can not measure it, he can not fathom it; the
deeper he penetrates, the deeper he becomes. Beyond all eyes, the thought finally
flies, can not find an end, finally stands still tired. And so, the gait itself becomes,
with gaze and with thoughts from the higher to the even above it, and then to the
infinite, a mirror and part of the passage at the same time, which God goes through
his own height and infinity. Beyond all eyes, the thought finally flies, can not find an
end, finally stands still tired. And so, the gait itself becomes, with gaze and with
thoughts from the higher to the even above it, and then to the infinite, a mirror and
part of the passage at the same time, which God goes through his own height and
infinity. Beyond all eyes, the thought finally flies, can not find an end, finally stands
still tired. And so, the gait itself becomes, with gaze and with thoughts from the
higher to the even above it, and then to the infinite, a mirror and part of the passage at
the same time, which God goes through his own height and infinity.
In a sense, the whole God is the farthest to us, because the Supreme Being. In that
sense, when it is remote and difficult for us, it is impossible to exhaustively exhaust
the whole circle of the upper and lower, higher and lower peculiarities which it
embraces, and to put us in special relation to it. In that sense, we are much closer to
the earth. We are completely in him as in her; but how much further does God tower
above us than the earth, in which all things are neighborly, even so neighborly, that
they have often been divided into many images of God; it was too near, and therefore
seemed too great to hold them in one ,
The most general power of life, as the most general supreme lawfulness and
expediency in the natural process, is the simple fact of spiritual consciousness and the
supreme aspects of the good, the right, the true, the beautiful, among which everyone
is consciously or unconsciously included, though he himself does not understand
them To belong to that which is founded only in the existence of the whole God, and
to which individuals reflect some of it in his imagination or in his mind, and want the
right fruit of this reflection, must thereby have the whole God before the eyes and in
the heart to reflect it right; otherwise it is a half, incomplete, untrue, what he reflects,
and bears the same fruits in him. What is needed for the mediation by the upper
creatures for the lower to the highest beings are only special features, they themselves
are something lower and unfounded. God alone is God.
How about the tension of a string? Each particle of the string lies in another
place; but it does not have the power that stretches it, not the particular place in which
it lies; it has them of the whole string and therefore can have them alone. The tension
of the whole string acts directly and equally in every part of the string. Now each
particle may swing in different arcs, as it is closer to the center or the end, or to a
node; but that it can vibrate at all, and that all vibrations agree on a fundamental tone,
lies only in the tension of the whole string, which transcends all the individual
particles.
It is no different with the divine tension that reaches through the whole of the world
and the whole stage construction of the world, that conditionally conditions and links
all peculiar moving and feeling and thinking in it in the most general way.
But not only the most general basis of life, feeling, and thinking is given alone with
the whole God, even the highest point, the highest union, the vaulting hold. Just as
little as the tension of a string in a single particle of string or any particular compound
of its particles, the highest melodic and harmonic references of a music lie in a single
tone or a single combination of tones; they are just fully grounded in the whole. Take
something out somewhere, the whole senses it, and each one of them does not fit in
the whole, which is no more. And so it is with the supreme references of the world,
the physical and spiritual.
"In one place of the Veda's 9) is told of a congregation of sages who are embarrassed by the
question of what our soul and what is Brahm, by assuming that Brahm or the cause of all things is
the universal soul. The wise receive instruction from a kingship who asks them one after the other
what he admires as the universal soul. The answers he receives designate some part of nature; one
calls the sky, the other the sun, a third the air, a fifth and sixth the water and the earth. But all these
answers are not enough for the king, for heaven is only the head, the sun the eye, the air the breath,
the ether the trunk, the water of the abdomen, and the earth the feet of the soul. He then instructs
them that they all worshiped only individual beings, and therefore could only partake of individual
pleasure; but to worship only that which is revealed in all parts of the world, and who adores it, will
become partakers of universal pleasure and nourishment in all worlds, in all beings, and in all souls.
"(Ritter's Gesch. der Philos 128.)
9) Asian. res. VIII. P. 463 f.

D. General Consciousness Linkage in God.

In God's consciousness, everything finally merges and merges into a unity, which
in his world is seen, felt, thought, wanted, and felt identical with lower and higher
beings, and if the beings were also billions of miles from each other; The spatial
distance is quite indifferent, and so is the temporal extent in which, even after an
infinite number of years, God continues to feel and recognize this as the same object
of intuition, the same concept, the same idea, which has become different only in
space and time ,
But not so one has to think, as if what we, the lower beings, look at, think, feel,
from an upper, as the spirit of the earth, again and then looked at by God, thought,
felt would. But by thinking a thought, the upper mind thinks through us, in us, and
God in the upper mind and through the upper mind. It is a unique thought. As if
circles into each other, the largest circle now all the smaller ones not once again apart
from the inner, but just in the inner itself has.
So much so also beings, lower and higher, in a same thought or feelings of worship,
devotion, love for God Himself, who agree on all, some, that in which they are truly
united, is also grasped in one thought, feelings of God He has a focal point in him,
but not in such a way that he loses the special relations with his individual beings; on
the contrary, he also feels how every one from another side, in other respects, has that
feeling for him and for him Emergence involved. The one thing all runs out in him
also in the different of all; and so, out of the unity of thought or feeling, which has
come to consciousness from different sides, he radiates rays in different
directions. The thought or the feeling
The most general, which all beings are identical with, and therefore that only
appears as one in God, while every being thinks that it has something special, is the
basic feeling of the unity of the consciousness itself. To feel as one in many things we
all have this from God in God; he has it like us, we have it like him; but as the unity
of consciousness is different in each of us, so does he feel with everyone in each one
of us.

E. Highest references of the individual beings to God.

 While God, as supreme, fills and closes everything in himself, his creature gains
the fulfillment and the conclusion of its existence through the most conscious
reflection of the divine essence in this capacity, whereby at the same time God's
consciousness gains the highest destiny from the standpoint of the creature Position
can become.
Knowing of God as the one whose will understands everything, which knows and
can be known, about it goes no knowledge.
If anyone knows anything that is knowable in the world at all, he only needs to
know that which the one knows, the one above the world; and if he knew everything
else, and did not know the one thing, that one knows everything, all his knowledge
would be piecemeal. Often it seems to be in contradiction what we experience from
here and there. We do not know it as God, who also experiences everything that lies
between the two, what lies behind both, what lies around both, and herewith, what
lies above both. There lies at the same time the contradiction of volume and
solution. And all contradictions, as much as they exist, are at last unified and
suspended in God's highest unity of knowledge. Whoever now reflects the same
middle members, which God completely carries in himself, out of God's whole
through higher mediation in the individual, He thereby becomes a mirror of the truth
and the clarity of God Himself, and a tool to further develop the truth and the clarity
of the individual; but as it grows in every single one, it rises higher in God the whole.
And if God knows everything, then he knows our thoughts, so he knows our will,
so he knows our suffering, so he knows our pleasure; know therefore as to his
own; so he has all wisdom, so he has everything he wants, so he has his pleasure to
turn the suffering in air; knowing this from God is itself the greatest wisdom; makes
everyone else to shame and last still stitch.
"For wisdom is the breath of the divine power, and a ray of the glory of the Almighty,
for it is a glory of eternal light, and an immaculate mirror of divine power, and a picture of its
benevolence." (Wis., 7, 25, 26.)
"For his wisdom is above all things.
The Word of God, the Most High, is the well of wisdom, and the eternal command is its source.
Who else could know how to obtain wisdom and prudence? "(Sir 1
: 4-6) " Do not say, "The Lord does not look upon me, who asks in heaven for me?"
He does not think of me under such a big pile; what am I against such a big world?
For behold, the whole heaven everywhere, the sea and the earth quake.
Mountain and valley tremble when he visits; should he not see in your heart? "(Sir.16, 15 ff.)
In the sense of God, to make volition, as the one whose will, with our own will,
agrees to the will of all beings, there is no willingness to do so.
He who wants in such a sense, for whose will all other will, for which he knows,
will count as co-determination; for then count for God, but none alone for himself,
and all Wollen's sum is still not the summation of God's will. His will is always one,
and if we pull many out there and there, he still holds us together. The order of all
human will depends on the one and only will of God. If there were no God, there
would be no morality nor custom, not regiment, nor right. Everyone has the will of
God, but because everyone has him like the other, not only of God but also in God,
who has a willingness above all, we can not truly fall apart and out of the highest
order, among them a will stands. And whoever opposes order will still take it and
whoever thinks of overthrowing will fall under her foot and she will rise higher. But
those who willingly acknowledge them take them up with them, and those who help
themselves to their own ascend will once be high up.
"The existence of law, which determines and orders human relationships, is based on the
consciousness of man of the legal freedom.This consciousness is the man of God, the law is a
divine order, which is given to man, which is taken from his consciousness has been.
In the consciousness of man, the laws come to existence. But how do they get into human
consciousness? The same difference can be made as for religion, and the law itself is a part of
religion for those who are not yet estranged from the knowledge of their origin. The law reaches the
human consciousness partly through the supernatural way of revelation; our sacred books attribute
the first judgment to God, partly by the natural way of a sense and urge inherent in the human spirit,
where the real creator hides, and that Right as a creation of the human spirit appears, indeed in its
further development and education a human production does not merely shine, but becomes.
"(Puchta, Cursus of institutions. IS 23.)
We are driven by God like a flock on a wide long track. Everyone in the herd has
freedom to go as far as he wants, to a certain extent. And so everything is mixed up,
one turns to the right, another to the left, one goes in the direction, another against,
here one criss-cross, there sneaks slowly another, one is ahead of the others, another
far behind. And yet, on the whole, there always remains a flock, and, on the whole,
always keeps exactly the direction that God is doing. And no one can and may, with
all his freedom, so far go out of the way or go backwards, or stand so long as to get
lost there; God will catch up with him again and drive him forward again; no one is
given power, through its erring within the herd or around the herd the way of the herd
itself to err, rather the course of the whole herd remains still to the erring of
Wegweisweiser to his own goal; because no one has it for themselves, and no matter
how many resist, trees, they must finally, driven by hard blow away on God's street,
where the others go. A storm is coming, the whole herd is shuddering, they are all
fleeing; as the storm is over, everyone is back. In the storm itself the shepherd was
still there; yes, it was the shepherd herself who aroused him by a stronger sweep of
the scourge to stir up the lazy ones; now they go faster. You do not see the shepherd,
you do not see him advancing, do not go behind like an earthly shepherd before or
after the sheep. Is he a fable? You do not see him from the outside, because you have
it in you, not their individual for you, but the whole herd, not just the flock of men,
the whole flock of heaven, the flock not alone, the way she goes. This alone makes it
possible for the shepherd not to lose a single one of the whole herd in this way; he
can not lose one, he would have to lose a piece of himself. That is the difference
between the divine and the earthly shepherds; they go outside, and are only because
God puts them ahead of others, but drives the right one ahead of others. Whoever
goes along peaceably in the train, when God speaks his forwards, even when he
becomes angry, and who spurns the herb, who lures away from the path, thinking of
the future pasture, which is promised to all, surely will pious; but who, feeling God's
stronger impulse,
 For what is the direction and intention in which God drives his flock? Always on a
dry road, to go on a dry drift? Not to go, but to go beyond; from pastured pasture to
more beautiful green pasture; so befits the good shepherd. And because the shepherd
does not go out of his flock, but rather in it, the herd gang is his own course, so he
feels the thirst, the hunger of the most individual in it; and will, and must, satisfy him
in his day, to satisfy him in himself.
Now do not scold the shepherd for not keeping the flock of flocks firmly on the
line; that in the play of the limbs with the work also a Gegenwirk has place; if only
the whole flock with all the last reaches where God wants; Only God, with all the
striving and reluctance of the individual, achieves what he altogether wants.
To find satisfaction in satisfying God as one who, in the greatest possible
satisfaction, finds all his greatest satisfaction, there is no feeling of satisfaction.
That is the peace of conscience and the joy of conscience, that is the highest desire,
the highest inner good, the true bliss. The highest pleasure for us is only in the
pleasure of the Supreme, which he gains through us. The pleasure of the highest is the
greatest possible pleasure, the greatest good. In it is understood all salvation, in it is
understood all pleasure that is not a source of greater suffering; in it all suffering is
understood, which is the source of greater joy; there is an argument about what is
better and peace, if it is certain; in all illness cure; in all sin betterment, and
atonement after punishment. So whoever wants to acquire the highest inner good,
multiply, if possible, the greatest good. Now there is little to pay attention to the small
own lust; no, what is pious in the whole, then it must be sought; but even the smallest
finds its small place in the great salvation areas, it spoils no larger. To multiply the
greatest good, to bear pain and bring suffering and a thousand sacrifices; to fight and
quarrel in favor of finite peace, not for the sake of suffering, not for the sake of
quarreling, no, for the sake of joy and for the sake of peace. No sacrifice can please
God who is a true sacrifice; he only buys the size of the Kleinre, the eternal in the
temporal; no sacrifice can please God who is a sacrifice to yourself; all that you
sacrifice to the whole good once becomes quite good for yourself; but if you only
want to pacify yourself, God will punish you with punishment and suffering. to bear
pain and bring suffering and a thousand sacrifices; to fight and quarrel in favor of
finite peace, not for the sake of suffering, not for the sake of quarreling, no, for the
sake of joy and for the sake of peace. No sacrifice can please God who is a true
sacrifice; he only buys the size of the Kleinre, the eternal in the temporal; no sacrifice
can please God who is a sacrifice to yourself; all that you sacrifice to the whole good
once becomes quite good for yourself; but if you only want to pacify yourself, God
will punish you with punishment and suffering. to bear pain and bring suffering and a
thousand sacrifices; to fight and quarrel in favor of finite peace, not for the sake of
suffering, not for the sake of quarreling, no, for the sake of joy and for the sake of
peace. No sacrifice can please God who is a true sacrifice; he only buys the size of
the Kleinre, the eternal in the temporal; no sacrifice can please God who is a sacrifice
to yourself; all that you sacrifice to the whole good once becomes quite good for
yourself; but if you only want to pacify yourself, God will punish you with
punishment and suffering. that is a true sacrifice; he only buys the size of the Kleinre,
the eternal in the temporal; no sacrifice can please God who is a sacrifice to
yourself; all that you sacrifice to the whole good once becomes quite good for
yourself; but if you only want to pacify yourself, God will punish you with
punishment and suffering. that is a true sacrifice; he only buys the size of the Kleinre,
the eternal in the temporal; no sacrifice can please God who is a sacrifice to
yourself; all that you sacrifice to the whole good once becomes quite good for
yourself; but if you only want to pacify yourself, God will punish you with
punishment and suffering.
The whole good that is a treasure, God rules for all. All that you do goes on in a
circle, in a larger or smaller one, often far away into the distance, and if that is
forgotten long enough, then it still goes round and collects as much as it can
carry; then return with his garb to dump them on you. Act, it was said, when it came
from you, retribution, if you bring back what it has acquired in the Gehn; and do not
find the way back here, so stay on the other side, there you know, find you sure, the
way everyone must go. So send out the good deed, do not ask in what distance, and
equip it with strength, so it will once turn with good costume, and only bring them
suffering, if only for greater joys. So it is in our God, that is the eternal order. But
you, regardless of whether the Lord already pays the reward today, whether he writes
this to you, whether he refers you to the hereafter, only looks up into his face, what
you see there written, that is your reward for all reward, it will never leave you
waiting; the other one, whether postponed, remains with you.
The word lust is here, as taken in a much more general than the common sense, not to
misinterpret. Closer is the here established principle developed in my writing "On the highest good
Leipz. 1846." and in a subsequent essay "On the pleasure principle of action" in Fichtes
Philos. Journal, B. XIX. NF 1848. p. 1.
In God's name and cause to confess and feel united as one who unites all things
that have names, there is no agreement on external and internal relations.
In such agreement, we will all call ourselves brothers, all of us as complementary
to each other, and confess God as the one who makes all of us a whole true. And
above all, we must begin with God even as one, not the fragmentation even pagan in
his own self, and that we should not look beyond this One, not seek the bond beyond
what it is supposed to bind. Where God already breaks down into multiplicity, then
what shall the creatures do? where apart from God the multiplicity falls, what is to
heal the break of the multiplicity?
"It is unspeakable what treasures of the knowledge and morality of the human race were destined
to hang on the concept of the unity of God." He turned away from superstition, and thus also from
idolatry, vices, and beasts of privileged divine disorder, and everywhere he became accustomed to
unity of purpose of things, and therefore gradually to observe the laws of nature of wisdom, love,
and goodness, and thus to bring into every manifold unity, into disorder, order, into the dark light,
by making the world into a world (cosmoz) through the concept of a Creator and the reflection of
them, the mind of man, and learned wisdom, order, and beauty. " (Herder in s. "Spirit of Hebrew
Poetry", works IS 56.)
incomprehensible fact of sympathy is unlocked here for the most poignant clarity. If the love
of man drives us to an involuntary urge, this is only the effective unity that unites them in God with
us; it is the perception of common divinity. "(Fichte," The Philosophical Doctrines of Law, State,
and Custom. " 1850, p. 23)
Faith, hope, bearing love for God, as the one who carries within himself all true
faith certainty, all right hope fulfillment, all healing love band, there is no faith, no
hope, no love.
All faith, all hope, all love is vain, low, narrow and desolate, it does not attach to
God, does not shut it down in God. He who believes in spirits beside himself and in
the spirit not above him, only cherishes superstition. The hope that is set for the
earthly soon ends; but beyond the earthly, God reaches out with means without
end. The love that goes from neighbor to neighbor is mortal; love, which feels that it
is with God, immortal.
No art goes about the art of building and adorning God's temple and glorifying His
Sunday, as He who has built and adorned the whole world as His temple, and has set
Sunday as a feast day after works.
The whole world is God's temple, and everywhere he has pictured himself in it,
describing it according to its thousand pages, but the whole only in the whole by fully
fulfilling it. Man can not practice any higher art than, above all, making himself
perfect for the temple of God and preserving it as such.

"Remember that a god dwells in your body,

and before desecration the temple is always spared,
you ail the god in you, when you pretense your
lusts,
and even more when you groan in false self-agony."
God descended, the world to behold with your eyes,
to
breathe the scent of the perfume with pure senses,
He who looks and feels within you, and thinketh and
speaks, For
what you look, feel, think, and speak, be divinely
light. "

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But man remains only God's part, yes, part of only his part, and is to feel that he is
only such, and therefore unite with others to build another temple, that is a picture of
the unity and greatness and glory of the most far-off Temple, his roof is a picture of
the sky roof, and is to portray in it God, as he has described himself in his world and
his people, and shall celebrate God through festive gathering with speech, song and
sound and sacred customs, as one over all as lords of all glory, as all good giver and
finisher, as the one who commands good deed and gives the blessing for it, and after
the working days also gives the holiday.
Then all those who were at work scattered in the service of the Lord on days of
weariness, stand together before him in their ceremonial garments, with one among
them, who speaks before the Lord. The countenance, which until now has been bent
over to work, respecting business only, they now raise free up to it, the spiritual eye
to the master of the spirits, the bodily to its earthly splendor. Some rejoice in the outer
splendor in which they themselves worked, but who know how to look right, from
within, not from outside, seizes the spiritual power, the mildness that fills everything,
penetrates into all depths. And all agree, to thank him the work, the kindness, the
reward, with a thousand voices, as if it were a voice, it is not a conflict; hear his will
for the other week, and go away,
The art may be full of colors and sounds, but she will finally beg if she does not
and remains in the service of the highest artist.
Much dainty and what pleases the eye, may make man's art, but there remains only
artificiality and dandy, not something of the whole of God's power can bring us more
directly, vividly and clearly to knowledge or to lead us deeper to the mind than the
world Immediately it is able to do it. Their scene is too big, man's view is too short,
the whole thing can not be encompassed at once; the administration of God has too
deep a meaning, the human mind penetrates too slowly, seizes the chain of limbs one
by one, not the whole chain, the more it deepens, the more it darkens; so it is now in
the small mirror on the surface to show what on earth we are too big, depth to us too
deep and dark through the depth. And how the artist draws the world in with God, In
his work we now also see the world and feel the breath of God in it; as he raises the
depth to the surface, we see in the light of beauty the truth brighter and feel, such
illusion is only the highest splendor of the light of truth itself, which also adds the
transfiguration to the enlightenment of the world. Art, which transfigures nothing but
itself, is not the right art and foolish, she boasts, she is self sufficient. She resembles
with all her beauty only the transfiguration at the head of the saint. That he makes the
sacred visible as the light of his own head is what alone makes appearances
beautiful. The saint transfigures the appearance, and thus the appearance of the
saints. The greatest saint, however, is the holy God. In the appearance of beauty we
see the truth brighter and feel, such appearance is only the highest splendor of the
light of truth itself, which also adds the transfiguration to the enlightenment of the
world. Art, which transfigures nothing but itself, is not the right art and foolish, she
boasts, she is self sufficient. She resembles with all her beauty only the
transfiguration at the head of the saint. That he makes the sacred visible as the light of
his own head is what alone makes appearances beautiful. The saint transfigures the
appearance, and thus the appearance of the saints. The greatest saint, however, is the
holy God. In the appearance of beauty we see the truth brighter and feel, such
appearance is only the highest splendor of the light of truth itself, which also adds the
transfiguration to the enlightenment of the world. Art, which transfigures nothing but
itself, is not the right art and foolish, she boasts, she is self sufficient. She resembles
with all her beauty only the transfiguration at the head of the saint. That he makes the
sacred visible as the light of his own head is what alone makes appearances
beautiful. The saint transfigures the appearance, and thus the appearance of the
saints. The greatest saint, however, is the holy God. is not the right art and foolish,
she boasts that she is self sufficient. She resembles with all her beauty only the
transfiguration at the head of the saint. That he makes the sacred visible as the light of
his own head is what alone makes appearances beautiful. The saint transfigures the
appearance, and thus the appearance of the saints. The greatest saint, however, is the
holy God. is not the right art and foolish, she boasts that she is self sufficient. She
resembles with all her beauty only the transfiguration at the head of the saint. That he
makes the sacred visible as the light of his own head is what alone makes
appearances beautiful. The saint transfigures the appearance, and thus the appearance
of the saints. The greatest saint, however, is the holy God.
Anyone who wants to scold the art of dressing the divine through the sensuous in
the church service, the ghost, which is only supposed to go beyond the spirit, by outer
appearances, stirring the senses, instead of stirring the spirit, is to God, himself
disguised for us in this world of the senses, does not know that, the right art is not the
one who disguises the mind even more, rather the translucent makes the dress, that
through the dress of the body, and through the body of the spirit first bright and
clear he has the sensory stimulus of common art, but not the meaning of right art in
mind.
The arts are not just at the service of the church. Far is her scene, rich her stuff. But
it is only the church in whose service all the arts can connect in the true sense of
art. And it is no different with the arts than with the people, who do not always have
to live and work together in the church, but should take from the church into their
special houses and all secular entanglements and distractions the meaning that they
commemorate let them stay to each other everywhere of the Supreme Servant and
brothers.
Architecture, sculpture, painting, the arts of ornament, rhetoric, poetry, music in voices and
instruments, facial expressions in gestures and ceremonies, all must not only contribute to glorify
the cult, but can also contribute to increase its effectiveness. The whole church is like a single
instrument, built, played by the various arts in harmony; and each one appears with a power in it,
like nowhere else. The church dome arched far; the tower rises high; the bell echoes powerfully; the
organ inside. Nowhere else so many voices agree to song, so high a song does not sing another
song, so full a sound has no other speech, so holy silence prevails in no one else; in no shields can
beauty and majesty meet; Nowhere is the splendor of ornament with dignity, and nowhere is the
mute gesture the expression of such deep inner movement as in the Church. And all of this is right,
to elevate the thinking, the will, the feeling of all in one direction, the direction of that which
forever hovers over all.
And is the exhaustion of the whole depth of faith and art so exhausted that not worship, from
this depth, could ever increase its power?
There is another stage where the arts all come together; but only externally, as to society,
without true inner band, dispersing and scattering. Singing instead of speech, alternation of speech
and song appears there only as unnatural and hermaphrodite nature, the dance jumps between them,
painting has the appearance of the beautiful only from afar; the splendor is the honeymoon, the
feeling is all pretended. Why? What the arts unite is not in the realm of worldly distraction. There
are only a lot of arts. The art of the arts, however, is only one, can only be the one God has the
greatest artist himself for some objects.
Of course, which one of us can truly achieve the highest in all, in his knowledge
fully reflects the fullness and unity of God's knowledge, with his willingness to enter
into God's will completely and steadily, to acquire the contentment of God
everywhere and fully, to be preserved in all the outer and inner bonds of the
communion of God, of all faith, of all hope, of finding the end of all love in God, and
always to feel and regard oneself besides the temple as laborers in the temple of
God; but it is an ideal after which he can strive; and not the individual can and should
set himself the goal; Religion, science, art, state, custom, all human life all over the
world can and should take the general direction for and the longer the more in detail
they seek to train. This command belongs to God's will itself. And so, in the direction
of the guidance of this way, the education of the earth by God Himself, of which we
speak, by which He brings her more and more to Himself, the level of the earthly
among Himself, in Himself, ever higher strives to expand and thus rises even
higher. For God does not rise, as we do, above outer but above inner levels.
And all the other stars, no matter how much they differ from each other, in
whatever space they diverge, in this respect, they all go one way. One and the same
God, who carries the consciousness of all of them, educates them all to the
consciousness of one and the same God, of himself, and thus becomes ever more
conscious of himself, gaining a different point of attack in each other. Like a man in
whom the higher sense has awakened, from ever new points of attack seeks to gain an
ever higher and clearer consciousness of his own nature; to which everything
belongs, that he knows God in himself and in God.
Of course some mean against what God said here, that God is but a useful
invention of priests and rulers on earth, or an idea that man makes, a reflection of
man, thrown out of him into the universe, or a word in a philosophical book, suitable
for making things of thought out of them, or an unconscious natural being, or an idle
looking and thinking at a distant height above the world. But if you have such faith,
what will the world become to you, what will you become yourselves, what will you
become of the world? Where is your goal then, where is your direction, where is your
hope then; then what is your first, then what is your last? The first will be the lust of
the day and the last renunciation of eternity. And if it's not really the first and last for
all, those who think so about God are only because God forces them in their direction
against their knowledge, faith, and will; and the day will come when he will compel
her knowledge, faith, and will.
"Without a deity, there is no purpose, no goal, no hope for man, only a trembling future, an
eternal fear of every darkness, and everywhere a hostile chaos under every artificial garden of
chance." But with a deity everything is well ordered, and everywhere and wisdom in all the abysses.
" (Jean Paul Selina, Nachl. IS 67.)
Man rejoices that God chose him to be his mirror, in so much greater sense, than
many deeper beings; because not with him as it is with all other creatures. The seed
breaks out of darkness to the light, the breezes go and come, what a beautiful new
world! The flower opens the chalice, the sun shines; God feels it with the plant,
flower, in the plant, flower, as every time a new life awakens in him; but with the
human being, in which man first, as the man himself in the future, means higher in
him, the clear over all, great, bright God. Not through man does he become conscious
of his God; but in man only among all earthly beings does he ascend consciously
beyond his own consciousness; Of course, only from the earthly point of view;

F. Evolution of Divine or World Consciousness

 What we have already considered in a great example (chapter IX), of which we
have already considered the highest goal, may now, according to its general course,
turn to a brief consideration.
Let us see how on earth the highly conscious man came into being so late, after so
many creatures preceded him on a deeper level of consciousness, just as humanity
itself increases its consciousness ever higher, learns more about itself, God and the
nature of things Finally, every single human being will develop in the same way, so
we shall probably have to acknowledge that this is the trace of the general direction in
which world consciousness develops. for what else should we recognize from it than
from what we know about it?
But how, does not God become so like a child from the beginning that is
completely fooled by folly and sensuality? Does not every human being raise
education? So can it be different with God if we want to deduce God from man?
It must be different, as far as the child is different from the origin and existence
itself, than God from the beginning; only that can be the same, which still remains
valid, and which becomes more and more valid the farther we go from the child to the
child in time and space, that is what God approaches us first. But as we do so, we
come to the Father and the Mother, who are wiser than the child, and going beyond
that to the creative wisdom which first established man himself; that could not be the
child and not the child's father. Now the first wisdom certainly did not consider that
she was so wise, that is quite like the child; but she was no less, and that is quite
different with God than with the child.
The child is part of a whole world and has a whole world still behind its
beginning; that is what matters to him differently from God. Now it is also calculated
on its education through the whole world of foresight, and is born to receive
education from its parents, other people, the world around it, and could never
mentally develop without it; and the people who educate them again hold the
educators in their pre- and their own world. The world with God, however, had to
educate itself from the very beginning, out of pure own means; its arrangement
included from the beginning also the ability to educate not only itself on the whole,
but also many human children in their education even heard about her self-
education. She is her own teacher and her own student. God has no parents beside
him, behind him; but the young god is, so to speak, father, teacher, educator of the old
god; What God thought in his youth, made, experienced in himself, that is what
teaches the aging one. If the former God is to be looked upon as a child, then he is
like the boy Christ, who taught the elder sages, but God is at the same time the older
sage himself, and as such he only furthers the doctrine which he has received from
the boy the boy was able to teach a still older sage. Therefore, any later time looks
down upon the former, but the whole height on which it stands is itself established
only through the whole previous time. The same is true of the human child, but the
height to which man brings it
And while God grows from age to age, he also grows from youth to youth
again; for as he ages in time, new individual beings are becoming young in him; they
then learn of the old god and therefore man begins with folly. It is only because of
this that the child is so new and foolish, because it is to open as a new gate, that old
wisdom draws in, through a new direction, with renewed impetus. Whereas the child
learns the old from the old God, the old god learns new things through new beings,
invents new things in them, lifts all the treasure of the new, which he collects in detail
through them, on the whole, and brings him through human intercourse and human
history to higher activity and higher development than could be done by the
individual alone,
Should we say that the later God is more advanced than the former one? But it was
no other defect, as it conditioned the progress to the higher self, and every earlier
time stands in this relation to a later and each later in relation to a following; In this
respect, the world never gets on, precisely because this is the reason for the whole of
its progress itself, to want something beyond the present; therein lies the impulse of
the eternal course of development. But in the earliest time, as in the earliest time, God
was equally deficient in the task of putting the world in the state in which it was,
beyond the state in which it was just to lead rightly, and the perfection of God is not
at all in the achievement of a limited summit, but in an infinite progress to seek. But
in such a way that the whole God in every time is the summit not only of all present
but also of all past; only he himself can exceed himself and does it on and on in the
course of time.
So if we wanted to call the former state of God low against the later one, then our
low concept of lowliness would not strike us. We call low, which is small next to a
higher one, or which is not up to a high task. But at all times everything is only small
against God, and at all times God is sufficient for the highest task, against which all
finite tasks disappear. The later God can only look down upon himself, but at the
same time he recognizes in the former the one who raised him to his present
height. The former God is not low towards the later, as the root is lower than the
flower; but how the whole plant, once blooming, is lower than the one that is really
flourishing, and the flowering one is lower than the one that is even higher
flowering. But that is only half true. For the world does not grow from small to large
like the plant, does not nourish itself from the outside, was great and mighty from the
beginning to the present day, and indeed has blossomed from the beginning to the
present day, only in a different way from today; everything went more into the big
and the whole, instead of the fact that there are now a thousand particularly
flourishing worlds, and in each of these a thousand small flowering plants are present,
developed by progressive division of the world in detail.
In the same way, we should not think that God's existence was governed from the
beginning by sensuality, according to the child or the wild, raw manner. Rather, God's
irrationality dominated the sensible from the beginning, as it does today. But a
conclusion, if we permit others such to such limits, may lead our idea to a primeval
time, when God, with his reason, did not ponder what it was like with his reason and
his rational deeds; first he needs reason, first the deed was done. Rather than
surpassing himself and his works from the beginning, Rather, he first let them go
astray in the construction and expansion of the first basis of their own exaltation, a
fresh, powerful sensory world. First, he lays the ground of the sensual appearance,
prepares her stuff, divides him into large masses, forces them into safe paths, and
then goes as far as arranging, in particular, the secure artist who lives and weaves,
works and works in the sensory world, and achieves higher things, the more he does
with his reason entirely in it and the less he interrupts himself at the moment of
creation with thinking about creation and creation; only that the human artist himself
must first be educated by God's power to the security of feeling which God lives in
from the beginning, because God is the eternal whole, and the artist only a reborn
part. But if the artist has created the work, and in the creation's resting points, he may
also think about how he created it, and may pardon him for the future. So God looks
back on his works and himself, indeed, through the artist himself, back to what he has
created through him, and the retrospective then returns to foresight, and thus his
reason rises ever higher above the sensuous basis; but it is not sensuality by which
reason has been raised; rather, it has lifted itself up by grasping sensuality in ever
higher order.
The bible itself says it happened like that. "And God said there was light, and there
was light, and God saw that the light was good, and God separated the light from the
darkness, and called the daylight the light, and the darkness the night." And so it goes
on and goes on today. First of all, God created that, what makes everything
visible; yes, what alone is visible, the ground, the substance, the essence, the object,
the means of the sense-perception, hereby the sense-world. He speaks, that's it. Now
only the consideration follows; God sees what he has done, and how he finds that it is
well done, he builds on it; it follows the distinction; it also follows the
designation; That's how it goes on and on. He makes the light of the heavens and
ultimately sets Himself to man, with the Spirit of his Spirit. and henceforth speaks
with him, the spirit of his spirit, the image of his, and govern the fate he experiences
in him. Until then his mind spoke only with things, in the things of the sensory
world; and his angels, who provided, did so; conscious from the beginning, but not
consciously turning backwards to consciousness.
G. The goodness of God and the evil in the world.
If the supreme being is a self-conscious one, it would only strike itself with a bad
will; for against what can it oppose this will, as against itself, there everything in
it. His will can only be good; and because he sees and sees everything in one, he does
not lack the knowledge to enlighten this will. But there is evil in the world, according
to our concepts, evil; we can not get rid of it and we want to get it away. Who has still
pondered, as it is with his origin? How is it compatible with what we ask of God? It's
a tough question and has been too difficult for the world.
If God has wanted the evil, the pain of man and sin, he is a bad god.
If God has admitted the evil, since he was able to prevent it, then he is a lazy God.
When his will came again, he is a weak god.
How do I get out of this? Everybody should try it in his own way, justify God as he
can; I think so best:
 The evil did not come into the world through God's will; his will and his actions are
only to lift it, and his knowledge and power are sufficient. Whatever comes to pass, it
only appears in the field of particularities and, in the course of time, turns through
eternities. But only after the whole, the eternal, can we measure God, the whole, the
eternal.
Nor did it come into the world through God's permission; he does not allow it to be
arbitrary, he punishes it and defeats it with will.
Nor did it enter the world against God's will, that is to say, God had the thought of
evil already before the evil existence, and only fainted that it should not arise; but in a
lower realm it came into the world in which not, but over which the upper will, the
supreme thinking of God takes place, in which he has reason for being, and substance
is given to doing, no different than it is with our own Want and think is. His will
came into the world against evil; not only against it, but also for the advancement of
the good, but both are the same direction; as well as man's will, it is not directed
against evil until it, or a relative, has called him to do so. In such a sense then, of
course, evil is against God's will.
So he is neither a wicked nor a lazy, nor a weak god; resembles us, the likenesses
of God, but a prototype of all the likenesses.
There is still a lot left, of which I can not find the last; I put that down. But what I
understand, I understand and mean this:
Does everything that happens in our soul happen with our will? Does not
innumerable things emerge involuntarily from unconscious or even conscious lower
instinct? Is not my self-conscious will just the supreme driver in my soul, who strives
to lead the common best goals, which seems to me the best for me, the unity and
peace between my knowledge and belief, senses and aspirations, even if individual
reluctant, and strive to achieve prosperous progress over all obstruction; what does
not want to fit into this striving, so long turns and turns and changes and mortifies,
until it joins, and, what finally fits in, promotes in the stream of its general progress
and needs as a wave of its progress itself? Will it be in God, whose soul itself is a
part, a sample, be different? Shall God's soul consist of nothing but supreme
will? Nothing involuntarily (even if it seems arbitrary) to appear in his consciousness
in relation to this supreme will? Then, of course, there would be no special beings in
God; for only that their lower will and instinct can excite their upper one in a special
way makes them special creatures in him; If all lower will be buried in his upper one,
what would we be? Let not in God the supreme will be just the supreme, the leader,
leader, who strives to lead to the generally best goal, which is now in God and for
God as the best, the harmony and peace between all knowledge and faith, all senses
and aspirations, as individuals also resist, and strive for prosperous progress over all
obstruction;
Now man is and is not called good and evil according to the individual, which
appears in the lower part of his consciousness, but according to the direction which
his upper will takes in relation to the order and direction of this individual as a whole
The prescription of the prevailing viewpoints in his overarching consciousness. If the
bad that enters his consciousness becomes only motive for him to mend and heal it,
and to promote the good of developing it, then he is good. And so we shall also have
to call God good, in spite of all the evil that appears in his world as individual, if not
his supreme will is its creator, but its healer and better; if, the longer and the farther
we pursue the connection of things through time and space,
But do we not really see how evil must serve to destroy evil, that evil itself must
become the source of good? Out of necessity all progress of the human race arose,
and every new misery brings a new advance; every stone of offense gives new
wings. The punishment, a suffering, an evil in itself, goes after it, partly to prevent
new evil, partly to ameliorate the sinner himself; and if the punishment imposed by
the state does not achieve that, then it is only part of the punishment of God, which
continues until it succeeds; If you do not succeed here, then a new life will follow,
there you go; finally it must succeed; the consequences of sin grow, as sin grows, and
how the punishment shifts, which in the consequences produces itself; she grows
until she overgrows the evil sense. Whether here, if there, the same amount. Once all
the rods have been worn, which the sinner himself braided, the stiffening is
completely resolved; then he is finally sure, then he is firmly steeled. Even though
many a good man must suffer evil, which belongs to the evil of the world, he must do
it; but if he can stand it, it only serves him; in the end, blessings must come to him,
the greater, the longer he endured in good, and the longer the wages have
shifted. Here or there, no matter. Even in every state, religion and law are institutions
which, in this sense, determine and guide the faith, knowledge, and willing of men in
general. But these institutions could not come into being through blind impulses of
men, they are only for the sake of immediate pleasure, but only through conscious
will; but they could not arise merely through the individual will of man, but only
through something which the human will itself interlinks, and thus already here the
trace of a higher will asserts itself, which, however, only quite directly perceptible to
itself, surpasses all individual will; but a state is not yet the whole, even the earth is
not the whole, only the world with God is the whole. Each one still points to the
higher whole. Insofar as the individual human will has helped to bring those good
institutions into being, he has at least been able to do so only in the sense of the
demands of a more general one, and the more his demands worked in him, the better
is the institution. Also, the tendency of religion and law in each state is better in
general than the tendency of the individual in it on average, and if an individual
himself is still able to develop and improve the religion and the law of the state, he
has been guided only by the previous religion, the previous law, and a new, higher
view of the universal; How could he, torn out of the whole and without being
mentally absorbed in his connections and tendencies, to do something for the
whole? His will seems so driven by the upper will, which ties in with the upper
connection, as well as by stimulating the upper will, and no finite will will do so, so
that the infinite can not be furthered and improved. What is good is everything from
above, but man can arbitrarily make himself the tool of this good; by subjugating his
will to the upper will;
 Thus, even God's omnipotence is not shortened to us, if we do not take his
omnipotence as a bottomless concept, but grasp it as it is compatible with the concept
of a best God. He would not be all-powerful if he could not do what he wanted, or if
he wanted what he could not do, or if evil restricted his upper will rather than
justified it; or if anything did not arise through him, in him. But even evil arises
through him, in him, only not through his will; Rather, his will is only to regulate and
direct in a higher sense the instinctively involuntary in him in a lower sense. But if
you would like to keep from coming too close to God's omnipotence, that everything
that happens is done by God's upper will, look to Himself as you do your holy, God
still save. But I prefer to take his omnipotence in such a way that he can do
everything he pleases, and that all he wants is good, not good merely in the whole
and in general, but that it will once become pious to each individual; but what is not
good in the world, whose reason I seek everything except the will of God, though not
apart from God, as I see in it the ground against which the strength and activity of his
upper will stand in him, like man his soil.
Is this the explanation of the evil's last origin? No, as little as the world and God's
origin. It is with God, and I finally do not ask why it is with God, because I know
how not to fathom, as little as I know any first origin. This is decided in a primordial
reason, where the gaze of the creature is not enough. Of course, I do not know what
an upper will might be, if not something below it, which makes its work possible; but
I do not know why this had to carry within him the possibility of pain and sin; Of
course, I can not imagine how, according to the existing establishment of the world,
there can be pleasure without opposition from unpleasure; but why did this institution
of the world have to exist, makes the desire possible only with reluctance? With
displeasure, however, all evil is at last connected; A world which, according to the
will of God, proceeds in a purely sinless, pleasurable development, seems to me to be
like a wheel that runs on the train of weight without inhibition; but why can not there
be such a world clock, though there can be no such watch? The individual creature
itself may be connected with the evil possibility and its reality with its reality, for
only in the realm of individual creatures does evil prevail, not in the whole God; that
which is in the sense of the whole, that is all good; but why did creatures have to arise
themselves, why could they arise only under such conditions? I can ground reasons
on grounds; For any reason, a new question will pile up and not lead to an answer to
the reason of the reasons. So I prefer to stand still with my research. This is the only
thing I hold on to, that is what I need in the world full of evil, as it once has, in which
I long for something on which I can build my hope, that the evil is not there by the
will of God and always arises again, on the contrary, his will against the evil is there,
now and again he goes on to lift it and to heal it, and nothing can arise which he will
not lift, and heal, reconcile, and improve, in the course of the ages through eternities
and if it were still so much a detour; his knowledge and ability suffice, and the longer
and the greater the detour, the greater and the higher the goal, but why the goal is not
fully reached everywhere and all at once? I do not know that either
But only the first consciousness, and with it the supreme pleasure which attaches
itself to it, can fall into God as such, because as a whole he can not resist as a
whole. To know us completely in our striving with him gives us the upper desire, and
he is always completely one with himself.
But just as he feels our lower will within himself and is driven by his driving force,
so he feels our lower desire and aversion in himself, is aroused by it, only that, like
ours and no lower will something against his supreme will Thus, as well as the lower
discomfort which he feels with us, in us, can not do anything against his supreme
pleasure, but the uplifting and reconciliation of all lower discomfort and the
consciousness of the striving towards it contribute so well to his upper pleasure the
good pleasure source promotion. If one of our souls is sunk in the night of suffering,
it is not yet far beyond it; For him this night is merely a shadow in a light-filled
painting; not only would the painting not be more beautiful without the shadow, it
would not be at all. The light, however, is the desire of the reconciliation of
suffering. And is not the God the best for us, who carries within himself our
happiness and misfortune, whose own untroubled bliss depends on the fact that he
does not leave unhappiness unhurt, unbefried? What if he just looks at our misery
outwardly, like the misery of a beggar in rags, to whom we throw a penny? But now
he feels all our pain just as we do, only insofar as we are different, when he feels at
the same time the turn and the solution and the rollover in pleasure. as we the misery
of a beggar in rags, to whom we throw a penny? But now he feels all our pain just as
we do, only insofar as we are different, when he feels at the same time the turn and
the solution and the rollover in pleasure. as we the misery of a beggar in rags, to
whom we throw a penny? But now he feels all our pain just as we do, only insofar as
we are different, when he feels at the same time the turn and the solution and the
rollover in pleasure.10)
10) In my essay on the highest good, p. 14 ff., These last considerations are somewhat different, so that they
would fit only the narrowest but not the full version of the concept of God (see p.

Blessedness is not to be only blissful oneself,

Bliss is not alone and not too twofold,
Bliss is not too many, only to all,
I can only enjoy the bliss of the whole world,
Who blessed would be and had to be unhappily different Knowing that
one's salvation is torn away from him by this,
and that forgetfulness can not be bliss,
Rather, knowledge alone is blessedness alone
,
for which reason salvation on earth can not exist, for here the blessed see so
many Unsel'ge,
and thought only there is bliss on earth,
that those who are unhappy should also be saved, and he
who knows this, he will contribute with zeal in his part
to the general as well as to his own salvation.
But God knows the way to salvation alone;
That's why God is blessed, in him only you can be. "

(Rückert, "Wisdom of the Brahman." IS 58.)

 If these reflections have gone straight to the mind, in the thought of God in the
severest suffering, he will find comfort in all consolation. It must be better for you,
because God lives, God lives in you, you live in God, God not only sees your
suffering externally, but feels himself with you, and has greater powers and means
with all your powers and means he is constantly busy to enforce the upliftment of the
evil. In addition to this he does not only exert his powers, but, where they do not want
to be able to do so, forces far beyond you, and indeed at last all his powers, which
suffice for everything; although he, as the evil carrier or pathogen, has first and
foremost strained you to work against it, and compels you to do so, with punishments
where it is necessary; so do not put your hands in your lap; if you wanted to
celebrate, the evil would grow until they began to stir and to do all the work they
failed to do; only he has a bigger higher hand above your little hands down there; he
raises that when yours is yours and not everything is done with it. God does not tire
when you are tired. Not his powers for yours and the success of eternity for the
successes of temporality. If God's whole life were small and brief, as yours is here,
and your local life is your whole, then he certainly wants to hurry, to get rid of the
evil that he carries within you before his and your end. But the eternal God knows
how to wait; he knows, the longer the hunger, the happier the saturation, the harder
the work, the greater the strength he gains in his creatures. So be patient, because
God is; he is not in vain. What seems to you in vain to this world, it is not for a
hereafter; and the hereafter is not in vain after this world. Rather, it is one of the most
beautiful and comforting aspects of our suffering and dying that, when the turn of
suffering has become impossible under the conditions of life on earth, life itself turns
so new that not only completely new conditions enter into this relationship, but that
our steadfastness and practice in this way in the endowment of suffering itself will
also create for us the most valuable possessions for the hereafter. The doctrine of
things to come will further develop this. Life itself turns so new that not only
completely new conditions in this relation occur, but also that our earthly
steadfastness and practice in the yield of the suffering itself create for us the most
valuable goods for the hereafter. The doctrine of things to come will further develop
this. Life itself turns so new that not only completely new conditions in this relation
occur, but also that our earthly steadfastness and practice in the yield of the suffering
itself create for us the most valuable goods for the hereafter. The doctrine of things to
come will further develop this.
H. In the narrower sense, what does it mean to be God and to be against God?
In the wider sense, we are all God, yes, everything is God at all; but precisely
because it is all, there must still be a special sense in saying that he is with God, that
God is with or in him, that he is a man of God, that he is against God, that God is
against him. And so it is. Because we are all in God, we are not all in the same way in
God; rather, there are so many ways of being in God, as there are ways of being in
general. Thus the ordinary and the common, the evil and the good man are of course
in very different ways in God; and the whole God has to them, as they do to the
whole God, a very different relationship. On the whole, God's Spirit has a direction to
the eternal good, but that does not prevent the individual from going against this
direction at times, as in a stream many times swims against the current, but at last it
must with the whole stream to the sea. A great deal of individual will can go against
the whole of God's upper will, just as many a single instinct against the upper will in
us, despite the fact that both instinct and will are in us. And in such a sense one can
say in the narrower sense of many individuals: It is against God, which is basically
also in God; on the other hand, to call God or divine, which belongs either only to the
whole God, such as omnipresence and omniscience, or in the finite that which
expresses the relationships and aspirations of the divine whole quite pure and clear in
knowledge, or embodies them alive in beauty, or in tracing and acting in its direction
is itself a main wave in the direction of its flow.
J. God as spirit in relation to his material world of appearance. 11)
In trying to bring the relationship of the divine spirit to its material world of
phenomena under a clear point of view, we guard against seeking light behind the
light. Let's start from a sentence that has often been discussed:
A spirit appears and grasps itself immediately; but no spirit can know something of
another spirit other than through external material signs, which nevertheless do not
bring forth anything directly from the spiritual itself. I know of your spirit only
through the form and action of your body, word, gaze, all externally bodily signs; of
God's Spirit, as far as he goes beyond my spirit, and how far he reaches beyond it,
only through the mediation of material action of nature. Because even what I believe
the word of Scripture and my teachers about God is not remitted to me directly in the
form of mind, but seemed only to through the medium of light and sound. I can
doubt, if I want, whether your body, whether nature has spirit; for immediately I can
not discover anything in it of spirit,12)All appearance of the spiritual in the widest
sense of the word of the spiritual, so that the Sensual Sensation as well as the highest
thought belong to it, is as such a self-appearance, or enters into such a moment as a
moment; whereas the corporeal, bodily as such everywhere appears to only one other
than itself, otherwise it would be spiritual, and we confused the words. So someone
may say: my nerve feels itself and appears to itself in this sensation, but as it feels, it
is only its sensation, let's call it not nerve, nor nerve process; on the contrary, another
person must confront him and recognize him as a material and material-looking
nerve. And both are two things. Someone might also say: My brain appears to itself
as a spirit in its material processes, but, as it turns out, we call it spirit, not brain, nor
process of the brain; another must confront him again, to recognize it as a material
brain conceived in the material process. Language also separates that which it or what
it appears to put on the side of the soul or spirit, that which, or as it appears to
another, is on the side of the corporeal, bodily, material. But what appears in both
cases, nevertheless, is essentially the same in both cases, and the mode of appearance
only different. put on the side of the soul or the spirit, this, what or how it appears to
another, on the side of the physical, physical, material. But what appears in both
cases, nevertheless, is essentially the same in both cases, and the mode of appearance
only different. put on the side of the soul or the spirit, this, what or how it appears to
another, on the side of the physical, physical, material. But what appears in both
cases, nevertheless, is essentially the same in both cases, and the mode of appearance
only different.
11) The following view of the relation between the corporeal and the spiritual has been elaborated
somewhat in detail in a separate appendix to this section, but has dealt only with the consideration
of this relation, as the position of the most general viewpoints on the relation of the divine spirit to
the material world of phenomena (Nature) seemed necessary. In the universally accepted difficulty
of clearly and validly discussing the fundamental relation of the physical and the spiritual, both
representations, the here given and the appendix, may be mutually explanatory, though I have
sought to keep each of them intelligible and binding, which made some recapitulation in the
appendix necessary.

12) "For whatsoever man knows what is in man, without the spirit of the man who is in him, so
also no one knows what is in God, without the Spirit of God." (1 Gor. 2, 11)

In fact, a communal being is the spiritual self-appearance and the bodily

appearance for other than the self is, under. Inwardly, it seems to be so, in other ways
externally; but what appears is one. And no wonder that this seems so different from
the spiritual and the physical. It is viewed from quite different points of view,
depending on whether it appears one way or the other, there of an inner, here of an
outer one. Even from every other point of view, however, one thing already looks
different if one goes around it, gets closer or further, and of course, all the more,
when one passes from all external to internal, to the central point of view, where
object and subject of contemplation fall in one. This is something quite different from
all the other viewpoints where both are always apart. The very different mode of
appearance, the spiritual instead of the bodily, also depends on this. Accordingly, this
spiritual or self-appearance can only be one each time, because there is only one inner
standpoint, and only one subject and object can coincide; on the other hand, the
physical appearance may be as many as the external points of view and those on
it. But because it is the same basic being, which appears to itself as spirit and other as
body, so also both modes of appearance must change in connection and
Wechselbedingtheit; and so the bodily appearance of another may serve as an external
characteristic, as an expression of the spiritual self-appearance of the other, but only
indirectly lead to its knowledge; you have to get the signs first of all to be able to
interpret the utterance correctly on the self-appearance. And as it has to be in this
regard, according to our conclusions, it really is. This proves at the same time the
validity of the idea that underlies them. Now it becomes immediately clear why a
foreign being can never appear to us directly according to his spiritual, but only to his
physical side; because therein lies the essential relation of mind and body, that what
appears as spirit itself appears to another in another form than body or body. The
other would have to coincide with us in whole or in part, in order to be directly or
completely apprehended by us in his spiritual aspect. So, in fact, we think of the
relationship between God and us. He grasps everything our spiritual directly as
such, because we completely coincide with a part of it; but we only grasp a part of his
spiritual immediately as such, because we merely coincide with a part of him; the rest
appears to us as a material and material-looking nature. But insofar as we have in
common a part of the spiritual self-manifestation with God, we are not to be regarded
as outward beings in the same sense as one person is outwardly against the other.
All the investigations that we may make about the realm of existence extend only
to their spiritual and material manifestation. From the fundamental being itself, which
is subject to both modes of appearance, nothing more can be said than that it is only
one thing that is characterized by the faculty of both modes of being on two sides, as
a spiritual being, insofar as it is itself, if it is a physical one other than to be able to
appear to oneself. In vain we would try to recognize a something behind these modes
of appearance, since everything regards our cognition itself only as a special
determination of our spiritual self-appearance.
By approaching, we find that all bodies, too, are recognized by us only through our
souls, only as bodies of us, that they set in our self-manifestation the determination of
their knowledge. The intuition, sensation, which I gain, when I look at another body,
touches (with all that I find, for example, through association as a quality,
determination of the body, to think about), belongs nevertheless always to my soul or
self-appearance. But this determination of my soul or self-expression, which the other
produces in me and through which his bodily appearance appears to me, is something
completely different from the self-appearance that belongs to him as his own soul, so
that his bodily appearance, which I gain in my soul, and his own self-appearance,
always two things; just because because they take place for a different viewpoint of
consideration. Lastly, all appearance can take place only in one soul and for one soul,
and thus also the appearance of a body, and thus the intuition, sensation aroused by
another in my soul, gives me the bodily appearance of it, represents it. In other ways,
it is virtually impossible to speak of bodily, physical appearance. For the observer, in
the contemplation, everything dissolves into soul, self-appearance; but this does not
prevent us from recognizing; indeed, the feeling of it inevitably arises that certain
determinations of our self-appearance are stimulated by something outside of us, and
these determinations now serve us as a characteristic of the bodily, physical nature of
the object.
"This thing is out of you because you of you it separate them,
but it is also in you because dus recognize in you.
Doubled so is the thing and zwiegestaltig.
In contradiction with it appears to you zwiespaltig.
But by the contradiction it raises to nieces on with;
. It only asks you to settle the contradiction
you like the inmost thing an image call to express the,
. Or the äußre for the inner image recognize
a mirror you're not alone in the world, it is
a mirror also in which you yourself are looking. "
 (Rückert, "Wisdom of the Brahman." II, p.

Upon further consideration, we find that it does not need to be two people who
face each other, so that one corporeal identifies with the other. The same man can
also recognize a part which belongs to himself by means of another part which
belongs to him, a sensory organ, as bodily; but it must be another part, this is
essential. Thus we see with the eye the leg of the same body to which both belong; Of
course, the eye could not perceive itself in terms of its physical nature, as an opposing
person can do; only its sensation has it as a self-appearance, or contributes to the self-
appearance of the whole, but it is contrasted with the leg. The whole combination of
leg, eye, brain, etc., can not be completely in one's body; on the whole it appears (as
far as it is at all to be regarded as the bearer of our mind) only on its spiritual side as a
soul; but the appearance of the body falls on different sides and in a subordinate
manner into the self-appearance of this soul through the juxtaposition of the eye, ear,
finger as perceiving organs against the rest of the body to which the soul as a whole
belongs, and over all that the senses singly always grasps the soul of the whole with
its general consciousness and many generalities that are included in it.13)
13) Physiologically analyzed, all sensual sensations, which in man substantiate the feeling of corporeality, to
which the common feelings, such as pain, hunger, thirst, etc., belong, are actually obtained through relations of
his nervous system to the rest of the body; and the appearance of objective corporeality external to the soul,
especially through the juxtaposition of special external sensory organs to the objects (see the appendix), also
here by means of nerves, which on the one hand are connected with the whole complex of the nervous system,
which closes in the brain to the main node and, on the other hand, draw external suggestions through the
agency of the sensory organ. A more in-depth and more particular consideration in relation to man will have to
take this into account; but here is the most intimate, the principle has only been preferred, and does not
necessitate going into physiological details and partly hypotheses; Therefore, not until the juxtaposition of the
nervous system and special parts of the nervous system against the rest of the body, but in general only one part
of the body has gone back against the other; but careful consideration may be given to the fact that all
sensations of corporeality in the last resort are ultimately based on a relationship that arises from the
juxtaposition of the nervous system and the rest of the body built into nature. When the eye sees the leg, it is
really only the stimulation which the optic nerve receives from the leg through the rest of the eye, which makes
the leg appear. But the rest of the body is always as much a condition of bodily sensation as the nervous
system, for by the nervous system alone we could have it as little as by the rest of the body alone; the nervous
system owes not only its sensations, but also its ability to feel essentially connected with the rest of the body.

In fact, the manifold phenomena which we gain from the rest of the whole by
means of parts of our whole, and by which our body appears as such, arrange
themselves, as yet falling into our whole self, the upper, unified self-appearance of
this whole, the soul of The whole, one and the other, are subordinate to our soul, but
they are still dealing with many higher relationships which are not included in these
particular perceptions.
It is similar with God. He sees with his creatures as parts, organs of his body, other
parts of his body which are juxtaposed with them, and he attacks with his upper
consciousness and upper consciousness-relations how we understand all individual
perceptions of our senses; but without creatures or other organs of objective
perception being individualized in it, there would be so little an appearance of
external material corporeality for God as without sensory organs for us. Let's take a
closer look at this now.
Because it is so in the nature of the mind, God can also directly perceive only what
is spiritual, what belongs to him, appears to himself. But everything belongs to him,
that makes him omniscient. Our spiritual self-appearance is only a subordinate part of
his. If, of course, he only appears in the individual spirits of his creatures, if he only
becomes conscious of them, then he also breaks into them, since everyone knows
only about himself. But we have found enough reasons that it is not the case that he
overreaches ours with a general consciousness.
Because now the whole God in his wholeness, fullness, perfection has nothing
against him, even in the highest realm of himself, which reaches over everything, no
material external world comes before him externally, and he does not confront
another; in that sense he would be pure spirit. But in the realm of the subordinate
individual creatures, who have a counterpart, the appearance of the material world
appears to them externally and through them inwardly, because the material
appearance takes place only in the face of what appears and appears. But nothing
hinders the fact that what is found in the lower regions is also understood in a higher
agreement. By having in it all the spiritual of the world, God also has the sensible
feeling Contemplation of his creatures and herewith the sensuous phenomenal world
in itself, as we the intuition of our body, but only as a lower area in itself, over which
he reaches out with his general consciousness and higher, connected to the whole and
upper divisions of the whole relationship. Thus the material world of appearance is
not a lower one than God, but a lower one in God, if we only take God in a broader
sense.
Of course, with our sensory organs we see only the outer side of our bodies, but
God looks into the interior of his world with us. Is not that something completely
different? Now there can be no analogy between God and us; but here is no
significant difference. Let us explain the whole relationship in a picture.
Imagine a tree that senses what is going on in it and what touches it externally. He
feels the pull of the juices through his trunk, his branches, his leaves; and so coherent
is the train in the bodily, so coherent is the feature of spiritual feeling. The tree,
however, also senses how this train changes each time the leaves are touched by light,
by wind, by an insect; He feels this as an externally sensual determination, which
betrays him the presence of another. But just now he will feel it as an externally
sensual destination, if one of his leaves touches the other. That it is part of the tree
itself, with which the other is touched, does not change the character of the sensible
external sensation. Likewise, the sensations that we gain thereby appear to us that our
parts of the body individually stimulate the individual, of the same character as those
which come to us through truly external suggestions. Now imagine, furthermore, that
the branches and leaves of the tree became more and more entangled; it became ever
more dense, at last so dense, that the crown became a dense bale; the branches and
leaves it is therefore no less external to each other. Now the stream of sap itself, as it
goes through, sooner and sooner passes over there, the leaves will soon, here and now
more strongly, press against each other; and so effects, which we may consider as
internal to the bale, nevertheless awaken sensual sensations in the bale. Our head with
its branches and cerebral leaves is such a bale; and the blood only needs to go
through more and more there, so we see sparks or ring our ears; indeed, all the quiet
memory images that suggest us to the sensuous may, if not to quiet prints or shifts, be
attached to other quiet effects that fall from this point of view. A closed fist or both
hands joined together also represent such a bale,
But now also the world is such a bale, in which a thousand details face other
details; and the train and flow of the effects that go through the whole world, the
general insistence, the flow of all movement and movement, constantly provoke new
changes of individuality, and it is itself continually redefined. God's spirit now feels
more generally the whole train of events, he feels it just as the support of his whole
mind, and also feels all the individual determinations, which are made by the
interaction of the parts of the world therein, as low sensory determinations of his
mind. Of course, these parts are all in him, but we see in ourselves that parts in us
also externally confront other parts, and in their counterpart sense-sensation, Yes,
they can awaken outwardly appearing phantasms; in short, something that enters our
conscious mind as something new from below, and can awaken to it the feeling of a
material existence external to it, perhaps even the memory of material existence.
From the foregoing, a consideration which we applied to the earthly creatures in
relation to the earth can be applied in a wider sense also to all individual creatures in
relation to God (in a wider sense). In a certain way, except that the comparison is not
carried out beyond its limits, they can be regarded as organs of sense, or rather, as
carriers of sensory organs through which, like us, we gain the objective appearance of
the material world through our sense organs.
In consideration of the above considerations, for the first sight the expression appears: Nature is
immanent in God or immanent to God, more immanent, as God is in nature, you immanent. For
everything that appears from nature, then appears in God's consciousness; but God's consciousness
is still unspeakably grasping with higher references what does not appear in nature; Nevertheless,
the higher spiritual connections are again so inseparably linked to that, based on what externally
appears partly directly to nature, and partly opens up to the in-depth conclusion in the form of what
appears externally, and thus changes back to the natural conditions in a changing manner. that,
however, the expression, God's spirit in nature, be immanent to it, can also be valid only in other
respects.
But if, instead of the fixed point of view of the real unity of God and nature, one wishes to
apply the viewpoint of their confrontation, it will still be possible to do abstraction, without
contradicting the previous point of view, if one takes care only of divorce To confuse abstraction
with real divorce. The same thing, which is subject to the material and spiritual side of existence,
can be understood from the point of view of the total self-appearance as God's Spirit, or as God par
excellence, then again from the point of view of external appearance for this or that particular
standpoint of creaturely conception as a natural phenomenon or consider nature par excellence. But
the outer or natural phenomenon, which is won by special creatures and always only by special
sides, is not really separated from the self-manifestation of God; but, as already considered, it also
falls in a subordinate manner into it; God looks at nature through his creatures and gains their
intuition as his, and the same whole, which appears to the individual creature and through the
individual creature God in outer intuition as nature, appears on the whole as divine spirit, so that
also from this side no real separation takes place, in that the viewed and the intuiting are
substantially the same. However, this does not always hinder abstraction, the natural phenomenon,
as it takes place for the individual creatures,
The dispute over whether I should say that nature is one with God, or something other than
God or something in God, or God something in nature, dissolves in this after a dispute. It depends
on the breadth and manner in which one uses the concept or the word of God, and wants to
understand the expressions one, another, in, even; One can count on different ones, all of which
allow the same factual relations to exist and permit, directly or indirectly, the same practical
conclusions. Nowhere does one have to adhere to the words alone, but to the basic conditions
discussed.
In the great freedom that I take after a substantive explanation of the basic relationship
between God and nature in the description of this relation according to circumstances and contexts,
I like to avoid the expression that nature is something outside God, that God is something besides
nature; since only a very forced interpretation would make it compatible with the basic view
presented; On the other hand, we may very well call nature the external side or external appearance
or expression of God Himself. Also, as something about nature, we will be able to contemplate
God, whether it be further comprehending it (as its external appearance to itself), if we take the
word over in that earlier sense of the Supreme Chapter, be it that we only want to call the higher
spirituality above the world's sense base God.

K. Nature according to its depth and fullness as an expression of the divine

spirit.
When we look at a person outwardly, especially in his noblest part, his face, we see,
in a sense, the mirror of his mind. Some things we can read outwardly what is going
on in his soul. But if everything? Certainly not. It does not express everything for the
superficial view. But we do not merely believe that we know that processes take place
in his brain and his nerves that are in a more definite, more solid relation to his soul
processes than what we see outwardly; we know it in general; but especially we can
not track it. What we see outwardly is merely the outward outline of an internal
organization, the outward extension of inner, finely developed, most complicated,
higher-order, inner freedom but freedom of movement; they are more essential to the
mind.14)We will never fully fathom this inwardly inward, most meaningful to the
mind. It is partly hidden for the sake of meaning, partly for the conclusion too deep or
too high. We can not look beyond the cranium, and if we could not penetrate it, not
into the depths of the brain tissue, and if this too, could not follow the fineness of its
structure and movements, and if this were successful, that would not be the context
and the circumstances This structure and movements, which are important for the
realization of mental movements, are explored. All this requires a deeper and deeper
and therefore more difficult and increasingly difficult conclusion. But we can,
knowing that this is fine, developed, entangled, higher relations enclosing there and
in relation to the spirit,
14) There is no contradiction in the fact that, according to the past, the material is supposed to be present only
in the appearance of something else, since it shows here that much of the material is too hidden to appear to
others. For it can only be regarded as material inasmuch as one opposes oneself in thought to the external
standpoint of contemplation, by concluding from externally observed phenomena which are connected with it,
finds how it itself would appear externally if one removes the external obstacles The bare hiding place, which
 could sharpen the subtlety of the senses needed. It belongs insofar to the presented, developed material. The
directly perceivable material as well as the spiritual is not much everywhere. See the Annex to XI.

What is valid of man is true of God. Nature, as it appears to superficial glances, as

the pure, full expression of God's Spirit, is the same as holding the face of a man for
the pure full expression of his spirit. What we immediately foresee externally of the
world, the body of God, is everywhere merely the outer rough outline and
continuation of an outline that proceeds in the finest degree and into the infinite
movements which are bound by higher lawfulness and which leave freedom to
freedom, merely a fragment of a far-reaching one and deep connection between the
forms and movements which science can and should seek to ascertain, and yet never
fully ascertain. Yes the deepest research, the keenest mind, the brightest look, even
the highest combination belonged to exposing the inner transmission and tissue of the
substances, laws, forces, to the extent that science is now; A raw look does not see
anything of this, but a sharpened one, that more is still to be found, the more
found. For the born of nature deepens the more we try to exhaust it, and our own
organization is itself at the deepest depths. As one of our greatest investigators says
(Cosmos III.25): "An intimate consciousness permeates the naturalist in the
representation of cosmic relations, that the number of worldly, creative, and creative
forces is by no means exhausted by what has hitherto been expropriated from the
world immediate observation and dissection of the phenomena has resulted "; And
what is still true today is what Jesus Sirach (43, 36) said a few thousand years ago:
"We see the least of his works, for much larger ones are still hidden from us." But
precisely this hidden element, which reveals itself more and more only in the
progress of the times, does not play in isolation, as the sciences singly do, but in all
its as yet unfathomed causal and interrelated contexts plays a more important role in
God than what appears raw on the surface. Natural science dissects only God's body,
like ours, but at the same time it finds sinews and nerves, which work in the uncarved
body, and only now are understood by their material activity in nature, because in
order to interpret them on spirit, one must Such things first presuppose, and take them
not in the individual, but in the connection. What Jesus Sirach (43, 36) said a few
thousand years ago: "We see the least of his works, for much larger ones are still
hidden from us." But precisely this hidden element, which reveals itself more and
more only in the progress of the times, does not play in isolation, as the sciences
singly do, but in all its as yet unfathomed causal and interrelated contexts plays a
more important role in God than what appears raw on the surface. Natural science
dissects only God's body, like ours, but at the same time it finds sinews and nerves,
which work in the uncarved body, and only now are understood by their material
activity in nature, because in order to interpret them on spirit, one must Such things
first presuppose, and take them not in the individual, but in the connection. What
Jesus Sirach (43, 36) said a few thousand years ago: "We see the least of his works,
for much larger ones are still hidden from us." But precisely this hidden element,
which reveals itself more and more only in the progress of the times, does not play in
isolation, as the sciences singly do, but in all its as yet unfathomed causal and
interrelated contexts plays a more important role in God than what appears raw on the
surface. Natural science dissects only God's body, like ours, but at the same time it
finds sinews and nerves, which work in the uncarved body, and only now are
understood by their material activity in nature, because in order to interpret them on
spirit, one must Such things first presuppose, and take them not in the individual, but
in the connection. 36) a few thousand years ago said: "We see the least of his works,
for much larger ones are still hidden from us". But precisely this hidden element,
which reveals itself more and more only in the progress of the times, does not play in
isolation, as the sciences singly do, but in all its as yet unfathomed causal and
interrelated contexts plays a more important role in God than what appears raw on the
surface. Natural science dissects only God's body, like ours, but at the same time it
finds sinews and nerves, which work in the uncarved body, and only now are
understood by their material activity in nature, because in order to interpret them on
spirit, one must Such things first presuppose, and take them not in the individual, but
in the connection. 36) a few thousand years ago said: "We see the least of his works,
for much larger ones are still hidden from us". But precisely this hidden element,
which reveals itself more and more only in the progress of the times, does not play in
isolation, as the sciences singly do, but in all its as yet unfathomed causal and
interrelated contexts plays a more important role in God than what appears raw on the
surface. Natural science dissects only God's body, like ours, but at the same time it
finds sinews and nerves, which work in the uncarved body, and only now are
understood by their material activity in nature, because in order to interpret them on
spirit, one must Such things first presuppose, and take them not in the individual, but
in the connection. But precisely this hidden element, which reveals itself more and
more only in the progress of the times, does not play in isolation, as the sciences
singly do, but in all its as yet unfathomed causal and interrelated contexts plays a
more important role in God than what appears raw on the surface. Natural science
dissects only God's body, like ours, but at the same time it finds sinews and nerves,
which work in the uncarved body, and only now are understood by their material
activity in nature, because in order to interpret them on spirit, one must Such things
first presuppose, and take them not in the individual, but in the connection. But
precisely this hidden element, which reveals itself more and more only in the
progress of the times, does not play in isolation, as the sciences singly do, but in all
its as yet unfathomed causal and interrelated contexts plays a more important role in
God than what appears raw on the surface. Natural science dissects only God's body,
like ours, but at the same time it finds sinews and nerves, which work in the uncarved
body, and only now are understood by their material activity in nature, because in
order to interpret them on spirit, one must Such things first presuppose, and take them
not in the individual, but in the connection. but in all its as yet unfathomed causal and
interrelated contexts a more important role in God than what appears raw on the
surface. Natural science dissects only God's body, like ours, but at the same time it
finds sinews and nerves, which work in the uncarved body, and only now are
understood by their material activity in nature, because in order to interpret them on
spirit, one must Such things first presuppose, and take them not in the individual, but
in the connection. but in all its as yet unfathomed causal and interrelated contexts a
more important role in God than what appears raw on the surface. Natural science
dissects only God's body, like ours, but at the same time it finds sinews and nerves,
which work in the uncarved body, and only now are understood by their material
activity in nature, because in order to interpret them on spirit, one must Such things
first presuppose, and take them not in the individual, but in the connection.
It is, of course, quite right to hold nature as poor and raw and superficial as it is
dissected before science, as it is generally regarded by science, not worth and wealthy
in bearing God's Spirit. It is thus only the outer shell of an inner unfathomable
content, the dismemberment of an all binding context; from which that depth and
abundance, this has to cover the unity of God.
It will, of course, be said that what can be linked to the natural processes and
express them in the highest case, can only be sensual soul processes. In order to feel
certain tones or colors, certain nervous processes must proceed in us; that belongs to
each other; but a higher spiritual can no longer be substantiated, expressed, expressed
by nervous processes or bodily processes; it no longer has any definite relationship to
it at all.
And certainly there is no such thing to the individual of these processes, but to the
order, sequence, the combination of the same. For is not one also in order, sequence,
connection of the material, relations of higher and lower order, which require even a
higher spiritual to be caught by us, why not be able to grasp ourselves? The human
body is certainly built to a higher order than the animal body, as the ellipse is a line of
higher order than the straight line, although both can atomically decompose into
similar elements. The movements in the human body certainly include higher order
relationships than those in the animal body. But such a higher degree of order than
the world in the totality of its forms and movements is nothing; There is no
mathematics to determine the order. It is infinite, at least for us incommensurable
order. So why should not the world be enough to express God, to bear, when the
material world order surpasses all our concepts as well as the spiritual?
Not only the height or depth, but also the breadth of nature is unspeakably greater
than it seems directly to the individual. While we have to believe that everything that
man appears to us from nature also appears in God, we do not have to believe in
reverse that what appears to us from nature is all that appears in God. For everything
that appears to man, everything comes that appears to lower beings, higher than men,
from nature, and indeed will appear to them in the future life of nature. The senses of
every other creature are joined by nature in a different way. So God exhausted nature
with all kinds of senses, from all sides. How poor, on the other hand, is the intuition
of a single human being. Much is too big for him, much too small, too far, far too
close; but in the whole world of the God-filled, one creature always dissolves the
other, and one intuition interferes with the other, and complements the other. And
beyond all these sensuous modes of nature, spiritual references to God will also fall
in, which, in their fullness and fullness, can not fall into the human consciousness,
which can only develop above its own sense-base, even though it is in harmony with
what is in it is able to connect, meet and cross. The basis of the higher spirituality in
God is unspeakably greater and farther to grasp from this point of view than it would
appear to us, if we stand by what may appear to us individual, indeed, what all men
of nature. complements the other. And beyond all these sensuous modes of nature,
spiritual references to God will also fall in, which, in their fullness and fullness, can
not fall into the human consciousness, which can only develop above its own sense-
base, even though it is in harmony with what is in it is able to connect, meet and
cross. The basis of the higher spirituality in God is unspeakably greater and farther to
grasp from this point of view than it would appear to us, if we stand by what may
appear to us individual, indeed, what all men of nature. complements the other. And
beyond all these sensuous modes of nature, spiritual references to God will also fall
in, which, in their fullness and fullness, can not fall into the human consciousness,
which can only develop above its own sense-base, even though it is in harmony with
what is in it is able to connect, meet and cross. The basis of the higher spirituality in
God is unspeakably greater and farther to grasp from this point of view than it would
appear to us, if we stand by what may appear to us individual, indeed, what all men
of nature. which can only develop above its own sense-base, though it can meet and
intersect with that which is in it. The basis of the higher spirituality in God is
unspeakably greater and farther to grasp from this point of view than it would appear
to us, if we stand by what may appear to us individual, indeed, what all men of
nature. which can only develop above its own sense-base, though it can meet and
intersect with that which is in it. The basis of the higher spirituality in God is
unspeakably greater and farther to grasp from this point of view than it would appear
to us, if we stand by what may appear to us individual, indeed, what all men of
nature.

L. The unconscious and dead in the god-like nature.

When the whole nature of the divine Spirit is full, it does not say that every part of
it is full of a special self-feeling mind. How much contributes in our body merely to
carry the spirit in the context of the whole; but there are special areas, such as eye,
ear, which also carry something individual. After all, air and waves, stones may count
only in the whole context of God or his subordinate beings, and therefore are called
dead. They do not know anything about themselves, they do not feel anything in
themselves; they are only independent co-carriers of a knowing, feeling spirit; they
do not establish a special feeling in themselves, except through their external
intuition, but not through their own inner process. And so we too often speak for a
moment of the contrast of the living and the dead, but always only in order to
remember at the next moment that what is dead for itself is nevertheless contributing
to a higher life, a building block, if not a building. And to build the dwelling of every
soul belong a lot of building blocks and a lot of mortar. Who now looks to the
individual building blocks and the mortar, or even to everything, but placed in heaps,
or arranged for the convenient leaching of the science and for the science, that God
will certainly not be able to see in it.
M. The world creation.
 If the spiritual is everywhere bound to material things, it seems, there is no world-
creation; Nature was there with God from eternity, God from the beginning only her
self-manifestation. But there is probably a lot of weight in the concept of world
creation. But also, whoever considers the world nothing created by God, does not
mean that there is absolutely nothing, only a nothingness of its outward
appearance; but in the inner faculty (potentially) this world of appearance had already
to be contained in God's spiritual being, and only the real external appearance first
appeared through a kind of alienation of its essence, through its emergence from
it. And that's what we mean. only that after this, God did not really let go of the
world, but only set such differences in himself, that in it one externally perceptibly
began to act against the other, that is, that it was rather an inward utterance, than
outward abandonment, by which the world arose. The world came out of him, does
not mean us, she came out of him, but she emerged only out of the invisible God in
the external visibility; he did not let the world fall and remained on high, but
heightened himself by conceiving it among himself; but understanding this is at the
same time an understanding of the self. he did not let the world fall and remained on
high, but heightened himself by conceiving it among himself; but understanding this
is at the same time an understanding of the self. he did not let the world fall and
remained on high, but heightened himself by conceiving it among himself; but
understanding this is at the same time an understanding of the self.
In any case, after us, nature could not appear as such until God had evolved in him
beings or organs to which or by means of which she appeared. Until then, she was
only in his fortune. Of course, one may ask whether such beings or organs are present
in him from the beginning or from eternity, and hence also from the beginning on as
appearance. But if one wants to go back to a beginning, one can only do so by
inference from the now. If we now look at the course of development of the world, of
the whole or even of a single creature of the world, as it is present to us, then we see
the particularization and division proceeding ever further forward; that is, that the
separate is always linked from a higher point of view; But if we pursue this course in
an eternity backwards, then a particular division is at first thought to be absent; we
arrive in the idea at a state where nature or phenomenal world has not yet been
created was because no creatures or organs had yet been created to which they or by
means of which they could appear. But there could be an infinite urge to create from
the beginning. To be sure, the first will or urge for creation itself was only a very
general one, since before the details it was only the basic features of the general
order; but a mightier one, since he seized the whole world mass at once, and
immediately aimed at the best order, since from the beginning onwards God
endeavored to satisfy himself with it, which endeavor he then pursued only in the
further unfolding and development of the world. But we do not care to delineate the
primal states of God and the world, beyond which a gate can ask more than ten ways
to answer. Only the demand of the concept of creation in general should be done
enough.
It may be asked whether a division of the kind that made the world appear was a
condition of the initial consciousness of God Himself. Be it, this would only mean
that God's first act of consciousness was at the same time the first act of creation, or,
if we do not want to acknowledge a first beginning, that the consciousness of God has
been creatively active from eternity.
It always remains true that we can regard the world of the material as consisting,
even with God, from the beginning at the beginning, even if we already count the real
ground behind it as a material world; just as we otherwise expect much that lies
behind the material appearance, but must be presented as the ground of it and in the
form of the same, as the etheric and aerial vibrations, galvanic currents, minute
particles of the body, which no one ever saw and has felt, as it is presented and really
must be presented after the connection with the appearing. Thus, if one wants to
make constructions out of the appearances of the now backwards and continue them
to the presumable beginning, it was possible, from the beginning or from eternity, for
a wave, Weaving, trembling, vibrating the light in the universe, which in the view of
the naturalist can be imagined in the form of etheric movements, and perhaps has to
become in order to remain in connection with the present physical phenomena of the
universe, but at first only in a completely different form Subjective sensation of light
and instinct and will to rationally order and interpret the bodily sensation in the best
sense appeared. Only with the development of this order did the seen come face to
face with the seeing, and thus the material world objectively out of the faculty of
external appearance into the real external appearance. In order to remain in the
context of the present physical phenomena of the universe, but at first appear only in
quite a different form than a subjective sensation of light and instinct and desire to
rationalize the moral sensation in the best sense. Only with the development of this
order did the seen come face to face with the seeing, and thus the material world
objectively out of the faculty of external appearance into the real external
appearance. In order to remain in the context of the present physical phenomena of
the universe, but at first appear only in quite a different form than a subjective
sensation of light and instinct and desire to rationalize the moral sensation in the best
sense. Only with the development of this order did the seen come face to face with
the seeing, and thus the material world objectively out of the faculty of external
appearance into the real external appearance.
Of course, this remains only a crude attempt to adapt things to our concepts, which
ultimately extend beyond all our concepts. Nor do I see much salvation in all
considerations of how the world was created, but only, as they have been, from
eternity , more and more ordered, with which one can go back to the thread of history
and the conclusion of the indefinite, without coming to a really first or last. If,
however, I am pushed to the last, I think, as it were here, always to admit that this
thinking revolves around what is unthinkable to us.
It is not without interest how the Biblical and related Persian cosmogony can be interpreted in the
sense of previous allusions and at the same time fairly familiar views of nature. According to
biblical cosmogony, God first created and divorced light and darkness, and later the individual
beings of light, the stars, came into existence, with which the creation of the soulful beings was
initiated (see chapter VI). According to the Persian cosmogony, a primordial being (Zervane
Akerene) unrecognizable to us appears as the foundation of a kind of self-creation through which
Ormuzd, the spirit of light, first separated from Ahriman, the spirit of darkness; Ahriman, however,
also had light nature at first and only later reversed it into darkness and began to argue with
Ormuzd, who continued to create and organize the world. This can be interpreted physically so that
at first the whole room was full of luminous material; but as the mass of light started to bulge, it
darkened, part of the room, light and darkness began to quarrel around the room, as the mass of
light soon returned here, more as it contracted. All positive forms and organization of the future
world, however, proceeded from the activity of the mass of light. This physical interpretation does
not contradict a psychic one. What externally appeared or would appear to us as light, with an
externally as physically tangible design effort, could feel itself luminous and aspiring, and also feel
the counter-effects that had to arise with the unfolding of opposites in the world. The biblical as
well as the Persian myths unanimously designate the consciousness of this world-creative activity
by letting the creation of the world be effected by the word (Honover) of God or Ormuzd. Ormuzd
continued to create the 7 Amschaspands as supreme spirits in the realm of light and virtue and as
assistants of further creation and order, but so that he himself remained the supreme one among
them. This creation of the Amshaspands corresponds to the creation of the stars in the
Bible; because they are particularly reminiscent of the previously assumed seventh number of the
divinely worshiped planets (including the sun and moon). Physically like this: The general mass of
light began to divide into certain masses of the earth, so that the largest (Ormuzd) remained in the
midst of ruling, and this then carried out the further developments with the others, in much the same
way as we now think of the formation of the planetary system and the analogy of the world-
system. Only that we think it all dead and soulless, which the Persian myth indisputably more
forceful and profound. He immediately apprehends the first created stars as higher-spirited
individual beings, and the Bible has also retained the trace of this. (See chapter
VI) Cape. VI) Cape. VI)
N. Question whether the appropriate natural creations have arisen from
conscious creative activity or from unconsciously acting forces of nature.
When we look at the extraordinary expediency in the action of nature, it often
makes us think that nature is acting on purpose. So their facilities are similar to ours
that we do on purpose. If someone uses a tool to see into our bodies, they could not
think it up or put it in a more appropriate place than our eyes are made and
appropriate. In fact, it was the most careful consideration, the most deliberate
intention, that led people to use similar instruments externally to assist vision, when
he was long in sight. Could someone think of a more suitable foot to stand and walk,
a more artful hand for stretching, grasping, playing and handling than we have? The
chicken in the egg grows a horny tip on the back of the beak, with which the egg shell
picks itself out; shortly afterwards the Spitzchen falls off. It seems like a cute
example of what we see everywhere on the biggest as well as the smallest scale. But
how often have we talked about the desirability of nature?
Now some think that it does not seem as if all conscious intention existed, but that
it really is, except that it is not a question of an intention of nature, but of God's
intention. He made all that purposeful with consciousness and will through the
powers of his mind. Nature only comes into consideration insofar as it follows the
will of God. He wants, and it happens, he bids, and it stands there. Nature, through its
own blind forces, could never have accomplished anything so expedient. Unless a
god knew and wanted to be in it, everything would go haywire.
Others, on the other hand, hold the conscious intention only for appearance,
meaning that nature can expect, effect and effect all that is expedient according to
one's own laws without the command of a conscious mind. A certain expediency is
equal to the unconscious power of nature. Let everything be done with it. If they still
believe in a god, they seek him before or behind, or above, or outside, as in nature,
leaving him as a spirit to work only on spirits, or even let him become a mystery,
unconsciously, the arts of the conscious practicing in nature. According to some,
expediency comes into nature by the fact that God at first made nature out of himself
(the absolute idea became outwardly), so that his ideas and rational tendencies in
nature, so to speak, embodied to the external appearance, representation brought; but
nature is now beyond him; What arises in its particular purpose in the particular is a
consequence of the formation of divine ideas and expedient tendencies into them; in
the pattern and direction of the latter, it then proceeds on without consciousness, and
only progressively increases from the unconscious to the conscious in animals and
animals finally, in the human being again, the creative consciousness. But those who
think they are at the height of the consciousness of time even conceive of the divine
Uridee itself as one which, unconscious from the beginning, only awakes late in man
to the consciousness of himself. Instead of God having created man with
consciousness, man now creates the God with consciousness,
Those first consider the construction of the world by God as a building of houses
by man. The intention, the will with the idea to build the house, goes before, and is
the cause, that the house with its equipment so expediently arises in favor of the
ghosts, who live in it and should handle it. The material execution is entirely
dependent on the conscious spiritual cause. These others even allow the human body
to emerge first through an unconscious expedient action of a nature that knows
nothing of what it creates or what it does, and still today every new human body
arises through unconsciously acting bodily forces, and only in the finished body
break the consciousness, either by itself on the basis of the natural evolution of the
unconscious,
In short, in the sense of the first view, it is necessary to place consciousness
everywhere in the foreground, in the sense of the second, in the background of the
appropriate natural creations. It is only that some of the latter enclose the first inborn
nature of natural tendencies with an earlier creative consciousness; But now, after all,
nature should unconsciously continue to help itself with its unconscious contribution
to itself; while others, even God's spirit itself, can only gradually become conscious
of itself on the basis of unconscious nature.
But neither the before nor the after in one sense or another can be the right, but
only the before and after and with. All those views are merely half that want a
suspension in a whole.
First and foremost: let the world always be built like a house; but let us take a
serious look at what happens when a house is built. It is true that man's intention,
will, only takes over the material construction of the house, and he is entirely
dependent on it; so it is also with God's intention and the purposeful buildings of
nature. But does man's intention, will itself, merely hover in spiritual construction,
materially empty? Does not the whole spirit of man dwell in a material home even
before he creates a material house? and does he not create the strange house with the
tools of this peculiar to him, and could he do it without it? Yes, not every other
intention to do this and that, another activity of the body, we seek it in the brain,
already subject, to trigger another movement of the arm and leg to do the other
thing? To be sure, many people think that the mind is only advancing here, and that
they trigger the activity of the brain and this activity of the arms and legs; but in fact
the whole bodily activity runs with the whole spiritual in us at the same time, and if
certain spiritual activity draws certain physical inwardness into us, it is, to be able to
do so, certainly just as essentially bound to a participation in a certain bodily
activity; and not only what follows, also what is going on, will have its definite
relation to the spirit. There is no gap whatsoever in our bodily activity, in which the
mind is made to trigger in itself the movement of bodily levers in us; but all the
physical levers in us are again driven by physical; nowhere is there any interruption
in bodily connection and physical activity, nowhere that the mind could replace, even
the smallest; but the whole bodily transmission is alive only through the mind, and
every lever of our body is in the least agitated, because it is part of the generally
animated transmission, and drives the other again, because he is like this.
Thus the higher activity in the brain does not take place because a higher mental
order precedes it, but because it is its expression; as the thoughts run in higher
references, so the movements in the brain; one is with the other. The house which
man so expediently builds with consciousness, intention, and will, can arise so
expediently only because the material order, which underlies this consciousness, this
intention, this will in the brain, is itself a purposeful one in the higher sense and
forces contains, which from the material inner world into the material outside world
into its transformation in the sense of the purpose-idea work. The human body is part
of the same nature, of stones and mortar; is herself grown up out of her and in
purposeful relation to her; why should he not be able to react to it purposefully? The
purpose of the idea, however, could neither displace a stone, nor move an arm, nor
shatter a brain fiber, if it did not already depend on a vibration in the brain, or
whatever motions might be, which had its effect continue to propagate outward on
arm and stone.
What applies to our mind and body can now also be transferred to God's spirit and
nature, with the difference being that we are the part and God is the whole. There is
no more a gap in nature than there is a gap in our body, in which the spirit of God is
made to cause the movement of the physical levers; but all physical levers are again
driven by physical; nowhere is there any interruption in the corporeal and physical
activity of nature, nowhere that the mind could replace, even the smallest, but the
whole bodily transmission is alive only through the mind; as good as that of nature as
our body, and every lever stirs only because it is part of the generally inspired
transmission; the mind does not pull on the chariot of nature like a horse, that goes
ahead, nor does he bump her like a bale before her, but nature walks as the horse
goes, and lay motionless without a soul, and fall like a dead horse. But just as much,
and as long as something goes in the spirit of God, there is also something inherent in
the body of nature, and that also has its own physical success. Now, the conscious
conception of God's will, after all, may reflect what you follow in nature as what goes
along, but so well in the moment when our spiritual will, conscious of what follows,
acts as material activities that we do not realize as such, to be at the service of the will
and substantiate the material execution of the will, it will also be with God's will; the
nature becomes, without God presenting his active powers and activities in the
moment of action so outwardly as we do externally following this activity, and
serving his will with its actual forces and activities for effecting what is presented,
this becomes true Natural activity for the point of view of our creaturely
contemplation as essential as God's spiritual activity, which we can not see, to effect
the following; it will only be the expression of the divinely spiritual activity which
appears to be self-evident to creatures who are not themselves the whole God, but
rather stand in the midst of his activity. and indeed, for the standpoint of our
creaturely contemplation, this action of nature will be essentially as essential as God's
spiritual activity, which we can not see, to effect the following; it will only be the
expression of the divinely spiritual activity which appears to be self-evident to
creatures who are not themselves the whole God, but rather stand in the midst of his
activity. and indeed, for the standpoint of our creaturely contemplation, this action of
nature will be essentially as essential as God's spiritual activity, which we can not see,
to effect the following; it will only be the expression of the divinely spiritual activity
which appears to be self-evident to creatures who are not themselves the whole God,
but rather stand in the midst of his activity.
Unless, of course, nature, as God's body, has nothing out of himself, no external
action of God will take place beyond Himself, as is the case with us. But even with us
it is not necessary that what is inwardly purposeful and conscious stirs the effect on
an external world. It can build a lot of houses inside, not just before they, but without
them ever becoming outer houses; and as the thought inwardly expediently runs in it,
so does the bodily carrier of the thought. Much can also be discharged in movements
of the facial features and limbs that only affect one's own body. It is true that, since
man once has an outer world and is born in dependence on it, there will always be a
tendency for him to react to himself by working beyond himself. But if the body of
God has nothing in it, the whole motive of purpose and retroactive action will always
remain in him, and even our work beyond us will be part of it. All expedient
movements in it will have to be partly reduced to those deeper internal, hidden from
us, comparable to, and even inclusive of, our brain processes, to which higher thought
processes are attached, and partly to such more for the external intuition, our
superficial consideration. merely lying, comparable to our movements in the limbs,
and including them, in which the first thing that has come to light comes to light, but
which nevertheless can not reach beyond the body of God himself, like ours above
us. so the whole motive of purpose and retroactivity will always remain in him, and
even our work beyond ourselves will be part of it. All expedient movements in it will
have to be partly reduced to those deeper internal, hidden from us, comparable to, and
even inclusive of, our brain processes, to which higher thought processes are
attached, and partly to such more for the external intuition, our superficial
consideration. merely lying, comparable to our movements in the limbs, and
including them, in which the first thing that has come to light comes to light, but
which nevertheless can not reach beyond the body of God himself, like ours above
us. so the whole motive of purpose and retroactivity will always remain in him, and
even our work beyond ourselves will be part of it. All expedient movements in it will
have to be partly reduced to those deeper internal, hidden from us, comparable to, and
even inclusive of, our brain processes, to which higher thought processes are
attached, and partly to such more for the external intuition, our superficial
consideration. merely lying, comparable to our movements in the limbs, and
including them, in which the first thing that has come to light comes to light, but
which nevertheless can not reach beyond the body of God himself, like ours above
us. and even our work beyond ourselves is one of them. All expedient movements in
it will have to be partly reduced to those deeper internal, hidden from us, comparable
to, and even inclusive of, our brain processes, to which higher thought processes are
attached, and partly to such more for the external intuition, our superficial
consideration. merely lying, comparable to our movements in the limbs, and
including them, in which the first thing that has come to light comes to light, but
which nevertheless can not reach beyond the body of God himself, like ours above
us. and even our work beyond ourselves is one of them. All expedient movements in
it will have to be partly reduced to those deeper internal, hidden from us, comparable
to, and even inclusive of, our brain processes, to which higher thought processes are
attached, and partly to such more for the external intuition, our superficial
consideration. merely lying, comparable to our movements in the limbs, and
including them, in which the first thing that has come to light comes to light, but
which nevertheless can not reach beyond the body of God himself, like ours above
us. indeed, they must be reduced to include, to which are connected higher thought
processes, partly to such more for the external intuition emerging, our superficial
view. merely lying, comparable to our movements in the limbs, and including them,
in which the first thing that has come to light comes to light, but which nevertheless
can not reach beyond the body of God himself, like ours above us. indeed, they must
be reduced to include, to which are connected higher thought processes, partly to
such more for the external intuition emerging, our superficial view. merely lying,
comparable to our movements in the limbs, and including them, in which the first
thing that has come to light comes to light, but which nevertheless can not reach
beyond the body of God himself, like ours above us.
Whether really a picture in God, a mental idea of what he wants to create in nature,
precedes creation, may seem doubtful. By comparing God's will with our will, one
certainly accepts it; the will, and consequently the idea of the will, precedes our
execution; but otherwise the opposite is demanded again and again. at the moment
when he wants to, it should happen, at the moment when he provokes it, he should
stand there, and at the same time one likes to let one's imagination and volition
coincide, while we often wallow in the idea of what we want to do long before the
decisive act of will. The world should be immediately like a game of thought of God,
not follow the thought games. Also, it seems that since God can not express anything
in the same sense as we, his thought of the thing itself must be the thing. So many
imagine. But that does not stop. In us there is a picture of thought and a vivid picture,
in spite of the fact that both in us, but in two ways, and the former are not tied to a
bodily process that comes to the surface like the latter, if not without such a process
in the first place. And so it could be a vivid and a thought-image in God two
things; in other words, that every intuitive picture, that is, every realization of a thing
in the visible for its creatures, and through it for its own intuition, is preceded by a
thought-image in it, connected with other natural processes which do not immediately
come to the surface, and only in a special one Act the fully ripened mental image
turned into a vivid image. Before man appeared visibly in nature, with a limited
intuitive corporeality, more general, profound processes of nature certainly preceded,
which prepared his origin; The teleological relation of man to the whole of nature
already proves that it did not arise in isolation, and it does not prevent us from
believing that these universal deep-seated processes of fully immanent teleology were
bound up with a conception of man in God, which only later became an intuitively
real human image consolidated. The difference between analogous conditions in us
would then only appear to be that the thought-picture grows from the picture of
intuition; we see something and then remember it and change our thoughts according
to our purposes; but in God, conversely, the picture of intuition grows out of the
thought-picture; first he introduced himself inwardly, then out into the vividness. But
every new thought-picture of God could just as well have grown out of his previous
illustrative creations, and so could only the new expedient modifications to it be a
matter of new creative will; So that z. For example, the functional devices of the
human body, which did not originate at the beginning of the creation, were able to co-
exist with the objections of the natural institutions that have come into view, the
animals, plants, and their way of life created so far, as in the natural processes we see
the creation of man effected, certainly the existence of the earlier creations
conditionally affected. On the other hand, we too can transform a thought-picture into
a vivid one by means of a pretense, through means which belong to ourselves
completely. I imagine z. As a movement or certain position of my body only inwardly
before and then carry it out with my body. The imagination is already linked to
certain brain processes, the execution is then the bodily act, whereby the mental
image is transformed into an image. In the great tremors of the earth, which preceded
or brought with them the creation of organisms, we can in a sense see the great
movements of the body, through which the inner imagination of the creatures was
transformed into a vivid picture of them, that is, emerged into reality. In these
creatures the earth really appears, including the creatures themselves in the new
situation which they have given themselves; and this new situation is itself essential
to preserving these creatures as they are, as the situation that I have given my body is
essential to obtain the vivid picture of it in my eye. Higher spiritual relationships are
then also linked to the vivid picture. But it would be awkward to spur this analogy too
far away. In general, those are the circumstances that we find too difficult to make a
decisive judgment on. to get the vivid picture of it in my eye. Higher spiritual
relationships are then also linked to the vivid picture. But it would be awkward to
spur this analogy too far away. In general, those are the circumstances that we find
too difficult to make a decisive judgment on. to get the vivid picture of it in my
eye. Higher spiritual relationships are then also linked to the vivid picture. But it
would be awkward to spur this analogy too far away. In general, those are the
circumstances that we find too difficult to make a decisive judgment on.
It is certain that only in so far as one enters into such ideas, the intention, the will of
God becomes comparable to ours, otherwise one could only speak of it
improperly; although without the conscious work and a wise drive, if one wishes to
permit that expression, which would be sure, it would shine forth from God's
creation.
The religious interest will always favor ideas of that kind; and it is seen that the
contemplation of nature at least does not contradict them; although she could not
justify them on her own. For how can it prove that a higher consciousness really
attaches to those deep-seated natural processes? Could it not prove to itself that
mental images are connected to our brain processes; only that we really have such in
connection with those processes which lay bare the conclusions of natural science
gives the proof; and an analogy from there is permitted.
If, after all, a natural activity is essentially bound to our contemplation in every
spiritual activity of God, and the order and the connection of the divine spiritual
agency is reflected in that of the natural effect, then it is no wonder, if even of many,
everything is limited to this Natural activity is pushed, and because the self-appearing
consciousness of God is not externally visible, it is often even denied or pushed
aside. But just as well we could deny in man the existence of consciousness, of
intention, because we see it only with the hands and legs, in short, only the external
body; we ourselves are not human. But let us conclude his intention when we say
so to handle appropriately how we ourselves handle the feeling of intention. So we
will be able to do that with God. Let's take a closer look at this side of consideration.
Whatever man may create in, with and out of himself with consciousness, he does
it again at the service of the consciousness, partly to reap the fruit himself with
consciousness, partly to let others reap, although the latter always with reference to
his own consciousness. But we will also be able to reverse it; and how daring the
reversal seems in the beginning, the longer the more it will show itself grounded and
say what comes to serve the consciousness, that was originally created with
consciousness, even if it did not arise with its own and not with actual consciousness
is; and this is confused only too easily with the fact that it did not arise with
consciousness at all.
Often a lower and later consciousness enjoys the fruits which a higher and earlier
seed sown, and now thinks they have grown blind to it. Roads, sentries go through
the country, Schuen, churches are built and furnished; The farmer enjoys the fruit of
these institutions as if all this had happened on their own, and says that the
continuation is self-evident. There is no need for levies to do so. He sees in it a
natural necessity, like that of growing in the field, and because he has done nothing
with his consciousness, he does not think of the tension of consciousness that requires
it to set up, and still costs to keep it in order. The king is to him only the greatest
idler, and he gladly lets himself be told that one can spare him; indeed, the whole
government can be spared; just,
 Such peasants are all more or less related to the world. We did not build it
ourselves, but we built it ourselves; So we also mean that this is the necessity of
growing in the field; no one thought of anything that should happen in it, since we
had not thought of it; Everything that came into existence without our thinking and
thinking was created without thinking and thinking; this begins exactly where we
begin; and when we find ourselves so beautiful and ready, with eyes and brain, ready
to look and think, and a nature around us, so beautiful and finished, to be looked at
and considered, that is all without looking and thinking, as it were in the dark, coped
with, and our looking and thinking even a gift that we make of the blind nature, not
that we receive from a seeing and thinking being in it. Now God becomes the greatest
idler to us, and we also think we could spare him. What is his knowledge, wanting,
thinking, because everything develops without this and takes place!
But do not we really have any other reasons to think of ourselves as the farmer?
More perfect than all works which man can consciously produce to serve the
consciousness, he finds his own body already prepared for it; he can still only make
external ingredients that help to this service; but what do they mean against the deed
that made the body itself? By the same token, the consciousness with which we
subsequently make those ingredients into our body the service of consciousness, will
only be the ingredient of the earlier act of consciousness by which our body itself was
made to do so.
Jakobi says: "He who made the eye, should he not see, he who made the ear, should
he not hear?" And I say, He who made the eye, should He not see more than He made
the telescope, the eye only to the small, meaningless for himself tutoring? He who
made the ear, he should hear no more, as with a tube hardly the smallest error of the
ear is able to improve?
In fact, when we make tools to intervene properly in nature except ourselves, we
may, on the other hand, regard ourselves as tools which the god-like nature has made
in purposefully intervening in itself. Our external intervention in them is an inner one
for them. We are the inner tools of it, which it needs with consciousness; she needs
her through our consciousness. All external tools, which we consciously need with
consciousness, we have had to make conscious also with consciousness. Their
usability depends essentially on it. Only if they are external tools, we can not
communicate to them our consciousness, or can they not share our consciousness,
neither what we do nor with what we need them. But at least it was not less
conscious, to make them useful than to need. Should it be different with the inner
tools of nature; to do inner work, to demand less consciousness, than to make it
outwardly, when the inner needing demands as much as the external need? Only the
difference will be that, because we have not external, but inner tools of nature, they
also tell us something of their consciousness, or we can share their
consciousness; which does not apply to our external tools in relation to us. In any
case, it is strange to believe that less consciousness was part of creating a conscious,
as an unconscious tool. Rather, the consciousness of the tool made internally must
prove itself to the consciousness of what is inwardly doing. Should it be different
with the inner tools of nature; to do inner work, to demand less consciousness, than to
make it outwardly, when the inner needing demands as much as the external
need? Only the difference will be that, because we have not external, but inner tools
of nature, they also tell us something of their consciousness, or we can share their
consciousness; which does not apply to our external tools in relation to us. In any
case, it is strange to believe that less consciousness was part of creating a conscious,
as an unconscious tool. Rather, the consciousness of the tool made internally must
prove itself to the consciousness of what is inwardly doing. Should it be different
with the inner tools of nature; to do inner work, to demand less consciousness, than to
make it outwardly, when the inner needing demands as much as the external
need? Only the difference will be that, because we have not external, but inner tools
of nature, they also tell us something of their consciousness, or we can share their
consciousness; which does not apply to our external tools in relation to us. In any
case, it is strange to believe that less consciousness was part of creating a conscious,
as an unconscious tool. Rather, the consciousness of the tool made internally must
prove itself to the consciousness of what is inwardly doing. if the inner needing
demands as much as the external need? Only the difference will be that, because we
have not external, but inner tools of nature, they also tell us something of their
consciousness, or we can share their consciousness; which does not apply to our
external tools in relation to us. In any case, it is strange to believe that less
consciousness was part of creating a conscious, as an unconscious tool. Rather, the
consciousness of the tool made internally must prove itself to the consciousness of
what is inwardly doing. if the inner needing demands as much as the external
need? Only the difference will be that, because we have not external, but inner tools
of nature, they also tell us something of their consciousness, or we can share their
consciousness; which does not apply to our external tools in relation to us. In any
case, it is strange to believe that less consciousness was part of creating a conscious,
as an unconscious tool. Rather, the consciousness of the tool made internally must
prove itself to the consciousness of what is inwardly doing. which does not apply to
our external tools in relation to us. In any case, it is strange to believe that less
consciousness was part of creating a conscious, as an unconscious tool. Rather, the
consciousness of the tool made internally must prove itself to the consciousness of
what is inwardly doing. which does not apply to our external tools in relation to us. In
any case, it is strange to believe that less consciousness was part of creating a
conscious, as an unconscious tool. Rather, the consciousness of the tool made
internally must prove itself to the consciousness of what is inwardly doing.
With us, more and higher consciousness is needed to set up a whole workshop in an
appropriate context, or to invent the individual tools in appropriate relation to the
whole workshop, than to use a single tool therein for special purposes. From this too
we shall be able to assume the correspondence for the inner making and using of the
tools of nature, into which our outer making and needing ourselves fall. We have
been purposefully invented and furnished in the context of the whole workshop of
nature, and serve now every particular purpose therein. Thus a higher consciousness
will have belonged to make us in that general connection, than to need later in
particular. And only the consciousness of this use is ours.
When we do something first and then we need it, the consciousness of the need
begins only after the tool is finished, in a new special act, and it is another form of
consciousness that is of using, rather than making, though both, the consciousness of
custom and making, falling into the same spirit. Thus, even in the creation of man,
there was undoubtedly a special act in which the consciousness of the use of its
organic means awakened as its own consciousness, after the institution itself formerly
took place with a more general consciousness in a more general connection. With the
consciousness of what comes to him from the general consciousness as his property,
what his possessions present in it, then man leads the general utility institutions, in
connection with which he was made, in particular, by seeking to adapt himself to
nature, and to adapt to nature more and more. His consciousness can thus be
understood as a specialization, a further development of the general consciousness
into the particular, but not as a spawn of the unconscious.
That the analogy between us as inner tools of nature and our external tools can be
carried so far depends only on the fact that our work of external tools is a
continuation of the inner workings of nature, through which we ourselves and the
conditions around us arose. looks respectable; for our nature, too, our external tools
are internal tools, and with the same general consciousness with which she
understands our consciousness, she also resorts to the use of our external tools,
although they have none for themselves.
But then why do not the tools and works that we create reach the end of what we
ourselves have created in us? Should not, when we may look on ourselves as tools,
which created a god-inspired nature first, and then continue to work on it with
oneself, should not the purposefulness of our work increase? But it is also the
case; for as much as our hands, legs, eyes surpass the most perfect, what we can do
for thembut by adding machines, from the ship and the wagon to the former, from the
telescope and the microscope to the latter, their performance can be greatly
enhanced. But we must consider all this merely as a means of improvement, as an
additive to the much more significant and complete foundation that has arisen under
the rule of a higher consciousness. For him, all this is not only less perfect than hand
and foot and eye, but without being able to do anything at all. A pound grows through
a lot; but the lot is therefore smaller than the pound; so the pound of purposive
devices created by divine consciousness grows through the plumb that we add to our
consciousness; although the lot itself is much smaller.
And very understandable that we can only put a lot to the purposiveness of the
divine creations, because our mind is itself only a plumb bob of the divine spirit. In
addition, what we still find inadequate in our own works is essentially due to the fact
that in our work we are inhibited and bound by more general considerations of
purpose beyond ourselves. Many obstacles of nature, which we can not quite
overcome, should not be overcome because they serve more general purposes.
 How does this contrast with the other view, according to which man's
consciousness, instead of being the scion of the stem of a higher consciousness, rather
comes from a tribe of unconsciousness, his body being formed by unconscious forces
of nature, and consciousness only in the finished erupts, without previous conscious
creativeness? There are twice two ways of purposeful creation that do not want to
agree on a higher principle, as we do here. Once purposefulness is created in
unconsciousness, so the human body, and then purposeful is again created with
consciousness, so the ship of man, and the conscious created is less perfect than the
unconscious created, the small ingredient of expediency requires more and higher
consciousness, as the great deed that should not demand any; the unconsciousness is
wider than the consciousness. And further, there is a contrast between inner and outer
purposiveness in creation, without abolition in a higher unity. The human body
constructs itself expediently at the service of the consciousness that once came to it;
the ship is expediently built by it foreign and to the service of foreign
consciousness. After us, on the other hand, man and ship and everything ultimately
falls into a nature that is all in the nature of God, and serves all institution therein in
the same highest consciousness from which it emerged, and everything emerges from
the same consciousness to which it serves again. The human body constructs itself
expediently at the service of the consciousness that once came to it; the ship is
expediently built by it foreign and to the service of foreign consciousness. After us,
on the other hand, man and ship and everything ultimately falls into a nature that is
all in the nature of God, and serves all institution therein in the same highest
consciousness from which it emerged, and everything emerges from the same
consciousness to which it serves again. The human body constructs itself expediently
at the service of the consciousness that once came to it; the ship is expediently built
by it foreign and to the service of foreign consciousness. After us, on the other hand,
man and ship and everything ultimately falls into a nature that is all in the nature of
God, and serves all institution therein in the same highest consciousness from which
it emerged, and everything emerges from the same consciousness to which it serves
again.
But it is important to distinguish the closer between the first creation of man by
God and his later repetition.
If we look at the creations that are effected by man himself, we find that a very
different degree of consciousness takes place, according as he first creates, invents, or
repeats something fictitious, let alone speak of external or internal inventions , With
what attention and what tension of consciousness does an artist form a statue for the
first time, does a writer write a book, does someone invent a suitable machine, does
someone develop a certain shooting sequence; but only the first discovery and
invention cost this tension; then the statue is poured out a thousand times by him or
others, the book reprinted a thousand times, the invention imitated a thousand times,
the shot sequence repeated a thousand times; half or all without further attention and
tension of consciousness. So it may be with the construction of man and all useful
nature buildings. The first discovery and invention of man, the expedient new
establishment of which certainly took place with a heightened consciousness, but
when man continually builds himself anew, only that which is new to every human
being becomes newly stressed Forming consciousness. Also, every creation of a new
medium of other material processes happens as repetition. Just as the first human was
born out of nature, he is no longer conceived. And if other material bodily belong to
other mental processes, then, conversely, the other material processes of that primeval
creation could be linked to a different degree of consciousness than to today's
reproductions of man. Surely these are completely different processes that take place
in the brain of a poet when he creates his poem for the first time, and when he or
others only read it again. Moreover, in every repetition, insofar as it is not pure
insistence, but renewal of the former, at least somewhat relative to what was
immediately preceding, which can be associated with a renewed heightening of
consciousness, it is not comparable to that which accompanied the first act of creation
dominated.
The reason that the repetition of a performance is so much more unconscious than
the first realization of it is that with the first performance there have already arisen
installations, devices, tools, aids, which give the repetition the direction, the
performance, the form. which the purpose demands. Now, before such things were
present, they themselves first demanded conscious activity to produce them in the
sense of the end, and this conscious activity is not needed again in the same way. The
statue, the book, the machine, the unseen facilities in ourselves are such devices that
have survived as residuals, monuments, testimonies of former conscious activity
except and within us. This principle reaches deep into us, how far beyond
us; Habituation, practice, all elaboration of our facilities, All acquisition of skills in
us depends on purchases of such internal facilities. But what reaches out beyond us is
always something that, like ours, has room in a larger spiritual-bodily being.
Thus, with the man once educated, a device is brought into the world which
facilitates the subsequent restoration by directing the creative activities on certain
paths and thus saves the consciousness of the first time that it was necessary to design
this system ,
Even with the instincts of animals, this principle may be considered. It turns out that the animals
have innate much of their skills and knowledge, that is to say, they have grown up without their
awareness of what we must laboriously acquire by conscious means; the spider's skill of weaving,
the knowledge of how to seize and treat her robbery; the bee the art of building, the knowledge of
where to look for honey. The animals do and find what their instincts once set up, as if they had
learned it; how, conversely, we make and find what we have once learned as if we had an instinct as
if we did not need to learn it. The tension of the consciousness with which we had to learn it falls
away in later use, and becomes only a new advance, requires a new amendment. But without
learning, we would never have managed to play the notes off the sheet so unconsciously. It seems to
me, that if the learned abilities and skills are so very much the same as the instinctive ones, then the
most probable conclusion we can make is that of learning that also nature had to learn the
instinctive abilities and abilities of her animals, to use them later with half unconsciousness; so it
took so long before she brought it to the creation of the animals. And at each earlier animal creation,
nature learned something new, which she continued in later. God thinks and finds new things. He
does not shake things up, as some think; but undoubtedly a much deeper thought and senses than
ours creates works of ever greater perfection; each of his earlier creations becomes a basis for new
inventions; he only learns from himself; but he really learns through himself. How boring would be
the life of God otherwise.
It is not necessary for the godly nature to first learn the instinctive abilities and skills inherent
in their animals in and on these animals themselves; we can learn some things in a different form
and practice them in another way. From a rational and purposeful combination of many peculiarities
in thinking and doing we gain the ability of new peculiarities, which then becomes instinctive skill
only through repetition. Thus, through combinations that existed before their first animals, nature
could have arrived at the establishment of this self and its way of life; and by new combinations of
these simplest animals and their external relations to more complex organic inventions. That these
inventions really are the success of purposeful combinations, proves itself out of the teleological
connection itself, standing below itself and with the outside world. In any case, only then will I
believe that the spider weaves its web in half unconsciousness, captures its flies, without nature
once having come to it consciously to set it up when I see a weaver weaving his canvas without that
a consciousness preceded that had invented weaving and taught it. The difference between the
spider and the weaver is that the same product of earlier learning is woven into the spider's structure
at birth, which the human weaver must first interweave by learning weaving. But the consciousness
of learning that we miss in the spider belongs to the larger weaver, of whom the spider itself is but
one member;
The installations in us, which were left behind as the remnants of conscious
activity, can be called unconscious but can not be taken for granted; On the contrary,
they contribute substantially to the form and direction of our whole conscious
activity, contribute significantly to the shaping of the same, are indeed a condition,
the basis of new and higher phenomena of consciousness. For when the
consciousness of the achievements which have once been made diminishes more and
more in its repetition, then the mind does not become unconscious at all, but now
operates in the progressive elaboration and modification, higher use and combination
of what has previously been achieved and familiar. Have we learned to read so well
that there is no need for any tension of the consciousness to recognize the letters, The
meaning of writing begins to occupy us by the knowledge of letters as the
unconscious basis of this higher activity; When we have learned the rules of
arithmetic only with the tension of consciousness, then we unconsciously practice
them in applications and begin to seek higher rules, then the unconscious always
proceeds partly into more general phenomena of consciousness, partly into higher
ones. yes, it is an essential condition of the higher consciousness itself, since if the
higher consciousness did not have this basis, it would first have to operate as a lower
consciousness to create such.
Innumerable things in nature, indeed, all that we notice of fixed unconscious
devices and works in nature, can be regarded from the standpoint of the residuum of a
once conscious process, which, as it were, is frozen, crystallized, as natural science is
it really assumes that everything was once fluid and flexible, and only gradually
froze. Since now the festivity was still fluid and mobile, yet indistinguishable with a
system in which organic and inorganic had not yet divorced, it also contributed,
through its movements, itself to the phenomena of consciousness, of this system,
insofar as it led to all phenomena of consciousness physical movements as a base
include; now it helps through the fixed directions to which gives it to the conscious
processes of motion, and by allowing a higher development of the processes of
consciousness. Thus, the conscious human and animal kingdom now moves only in
connection with the solid ground, and all its life, weaving, takes direction, influence
of it, and could only develop on the basis of this solid soil; but once upon a time there
was no firm ground on earth, and consciousness at that time was still tied to processes
of movement, under the influence of which the whole earth itself first began to be
divided, as a result of which first the solid ground was eliminated. So one can say at
all, God has built from the beginning of his body with consciousness, and in this
construction also the earth and the man falls construction. Thus, the conscious human
and animal kingdom now moves only in connection with the solid ground, and all its
life, weaving, takes direction, influence of it, and could only develop on the basis of
this solid soil; but once upon a time there was no firm ground on earth, and
consciousness at that time was still tied to processes of movement, under the
influence of which the whole earth itself first began to be divided, as a result of which
first the solid ground was eliminated. So one can say at all, God has built from the
beginning of his body with consciousness, and in this construction also the earth and
the man falls construction. Thus, the conscious human and animal kingdom now
moves only in connection with the solid ground, and all its life, weaving, takes
direction, influence of it, and could only develop on the basis of this solid soil; but
once upon a time there was no firm ground on earth, and consciousness at that time
was still tied to processes of movement, under the influence of which the whole earth
itself first began to be divided, as a result of which first the solid ground was
eliminated. So one can say at all, God has built from the beginning of his body with
consciousness, and in this construction also the earth and the man falls
construction. but once upon a time there was no firm ground on earth, and
consciousness at that time was still tied to processes of movement, under the
influence of which the whole earth itself first began to be divided, as a result of which
first the solid ground was eliminated. So one can say at all, God has built from the
beginning of his body with consciousness, and in this construction also the earth and
the man falls construction. but once upon a time there was no firm ground on earth,
and consciousness at that time was still tied to processes of movement, under the
influence of which the whole earth itself first began to be divided, as a result of which
first the solid ground was eliminated. So one can say at all, God has built from the
beginning of his body with consciousness, and in this construction also the earth and
the man falls construction.
After all, it is very wrong to unilaterally seek the primeval mother of consciousness
unilaterally. Rather, conversely, rather than the conscious coming from the
unconscious, the unconscious comes from the conscious; in the first instance, when
every first creation of something new happens with a bright consciousness, but every
repetition, insofar as it reflects only the old, enters unconsciousness or semi-
consciousness; and, moreover, in that the conscious process as such leaves
unconscious residuals in more or less fixed installations. But all this unconsciousness
is unconscious only when it arises in a more general consciousness (see Chapter VII),
and gives reason for a higher development of it; yes, it is an essential condition of this
higher consciousness, which could not rise so high without this unconscious.
 Although the conscious may emerge from the unconscious, it awakens from sleep,
but only from that which itself emerges from the conscious and enters into something
generally conscious. Only unconsciousness that has come out of consciousness and is
still emerging in a more general consciousness can become conscious again. In the
unconsciousness of oneself there is no power to be conscious; if the world had been
unconscious from the beginning, it would have remained eternal; a stone never
awakens from its slumber; but man does it, insofar as he already had consciousness of
slumber, and that which includes him still has consciousness.
To be sure, one points to the egg, out of whose unconscious darkness the conscious
chicken develops, onto the body of man himself, in whose unconsciously created
purposeful organization consciousness first emerges as a crown at birth. So, it is said,
it will be with all consciousness in the world. What could be a better picture for the
self-developing world than a self-evolving organism? Here is experience, simple,
bar; we only generalize it.
Yes, we do it, let's just look around a bit; we do not generalize a piece where it is a
whole.
I do not want to linger for a long time on the fact that we have nothing here of
experience, but only an interpretation in the circle. Whether the process of
development of the chicken in the egg, of the fetus in the womb depends on a
sensible instinctive instinct of instinct, no experience at all is possible, and therefore
no basis for the theory of the contrary assumption, because the memory in the
creatures is only after of childbirth, the child retains no memory even for several
years after the birth, that is to say, less of a year before the birth, even if it is
sensation. But let us always accept the condition; for at most there could be talk of a
very sensuous consciousness here. But I ask: where did you ever see an egg, out of
which a conscious hen came, unlike a conscious hen again? Where a child who was
once to become conscious, unlike a conscious mother born, must be conceived by a
conscious father? Does not it really belong to the concept of an egg to be born of a
child, rather than to become a legendary, giving birth again? And does not the very
consciousness that develops in the latter, in relation to that of the being out of which
the new being himself developed, see? In any case, it would be quite untrusting to
compare the world unilaterally only with a laid egg from the beginning. If the world
was an egg from the beginning, it was just as much the hen for it; because who would
have laid the egg of the world? She has laid herself down. No bird was there before
her, no nest beside her. To the egg belongs however bird and nest. What the egg has
in it, because it is still in the world, the world can only have in itself. So it can only be
taken as a bird, egg and nest in one. What separates itself in the world of finiteness,
partly after, partly next to each other, like egg and hen and nest, must be sought both
in the ground and in the frame of old fore-and-aft side and side-by-side, thus for the
unconsciousness of the egg also the consciousness of the hen , How can this be
combined? Not in the conscious taste of the food unconsciously lies the salt. We have
often considered that. The unconscious does not contradict consciousness, but is
something that is indistinguishable in the general consciousness; yet it is not
unconscious (see chapter VII). Now, what is unconsciously included in
consciousness, may well be brought to consciousness; but it is not because it was
unconscious that it becomes conscious, but because the general consciousness
disassembles and transforms into peculiarities, which we now call unconscious
already contained therein. Thus, from the beginning, the conscious hen of the world
unknowingly included an egg of the unconscious, yet it did not spring from it; neither
can she put it aside, there is no place; she stays with the nest forever. Only in it does a
finite conscious hen sweep an unconscious egg beside itself, and the conscious hen
produces the unconscious egg, and this again the conscious hen. but because the
general consciousness disassembles and transforms itself into peculiarities, which we
now call unconscious already contained in it. Thus, from the beginning, the conscious
hen of the world unknowingly included an egg of the unconscious, yet it did not
spring from it; neither can she put it aside, there is no place; she stays with the nest
forever. Only in it does a finite conscious hen sweep an unconscious egg beside itself,
and the conscious hen produces the unconscious egg, and this again the conscious
hen. but because the general consciousness disassembles and transforms itself into
peculiarities, which we now call unconscious already contained in it. Thus, from the
beginning, the conscious hen of the world unknowingly included an egg of the
unconscious, yet it did not spring from it; neither can she put it aside, there is no
place; she stays with the nest forever. Only in it does a finite conscious hen sweep an
unconscious egg beside itself, and the conscious hen produces the unconscious egg,
and this again the conscious hen. she stays with the nest forever. Only in it does a
finite conscious hen sweep an unconscious egg beside itself, and the conscious hen
produces the unconscious egg, and this again the conscious hen. she stays with the
nest forever. Only in it does a finite conscious hen sweep an unconscious egg beside
itself, and the conscious hen produces the unconscious egg, and this again the
conscious hen.
The consciousness of the finite creatures is in general a periodic function in that it
always alternates with unconsciousness from time to time. But if one concludes that it
is so with the whole world-consciousness, then one errs; because the periodicity for
the individual depends on cycles and oscillations within the whole. This is what we
have already found earlier in the material (chapter III), and it is no different in the
spiritual. When man sometimes completely sleeps, have you ever seen the world
completely asleep or seen as a whole switching between sleep and waking? When
America sleeps, Europe wakes, and when Europe wakes, America sleeps. The wave
of consciousness, so to speak, passes through the individual human being and passes
over, as the tidal wave of the sea approaches him and passes, the day comes and goes
to him; but what has happened to him is not gone yet. The more we go from the
individual to the whole, the more it appears as a change of distribution, what appears
to the individual as a change of greatness.
The consciousness of the world must be neglected at all if, as it is only too usual,
one keeps unconscious all activity of nature, which does not fall into our
consciousness, and adventurously seeks where there is no experience according to the
nature of the matter leaves; if one does not take into account that what happens
unconsciously of the particular product can be grounded and contained in the
consciousness of a more general producer, and the many beautiful and purposeful
institutions of men and animals, which now really emerge and work without special
consciousness like, also readily invented and set up with unconsciousness first. Then,
of course, it may seem that consciousness is only the product or the follower of the
unconscious; then the unconscious can appear as wise or wiser as the
consciousness; for the formation of the child in the womb certainly took place with a
"wisdom, power, and beauty," which the child's self-consciousness, awakening only
afterwards, will never fully be able to fulfill.
In a certain sense, it will always be said that much, even of the most expedient
activities and institutions of nature, is going on in the unconscious and is arising. My
train of thought can be so rational in itself, my phantasy world may still be so
beautiful, my consciousness may still be so high; but the functional movements in my
brain which belong to them, with whose stammering all this would falter, of which I
immediately know nothing, because they are not such a thing of self-appearance. On
the other hand, I perceive what I perceive by virtue of my inner standpoint only in the
form of thoughts and phantasy pictures; or they appear to themselves only in this
form, and it was not just a counterpart, but also a careful dissection of human brains
and analysis of many thousands of visible spurs of brain activity in life, only to find
that something essential in my brain goes along with my thoughts. So I was not aware
of these movements. In this sense, in the beginning, everything in nature will have
been unconscious, but basically rather unconscious, which does not fall directly into
superficial sensory intuition, but only gradually exposes itself to the dissection of the
creatures; For what else would this dissection be in the world if it did not serve to
make known what was hitherto unconscious or unconscious? When God's Spirit
created creatures, with her first glimpse of her was the appearance of her body and
the appearance of nature, in which all the bodies included, for her, and through them
for him, given at once, but only the superficial, as it first falls into the awakening
sense. The whole decorated world, with its splendor of colors and its rain and
weaving, as it is reflected in the eyes of a thousand creatures at once, suddenly
hovered in the awakening of all these creatures, or in God's consciousness; but the
inwardly creating forces of nature, and the processes of nature sunk into the dark
depths of the earth, of the sea, of the body, worked and were unconscious or
unconscious in God from the beginning. God needed in the work of creation the
material forces and means of the world just as we need our brain, nervous and
muscular apparatus; we want something, and the brain, nerves, and muscles play to
execute the will, without our having the material brain, Nervous and muscular play as
such, because the will and instinct to perform and the feeling of successful execution
itself is the self-manifestation of brain, nervous and muscular play, which we then
painstakingly investigate according to its external appearance through external
observation and dissection and never fully explore it. Only how the arms and legs
look on the surface, we see directly and present it directly to the will; Recognizing
the inward is only a matter of study beyond that which God did not do from the
beginning, because he did not use it for creation. The powers followed from his
beginnings as well as the child his brain-fibers and legs, without it their anatomy
studied. So everything that we learn from nature in the field of nature research only
gradually, not so consciously in God, as we are conscious in science, but God has
unconsciously associated these forces and means; unconsciously in so far as he did
not know the forms of our objective conception of it before he developed it in
himself; but conscious insofar as a self-appearance of all this was in his
consciousness. Our exploration of the interior of nature, which can always take place
only by means of exposing new surfaces, falls into the further determination of the
divine Consciousness itself. as a self-manifestation of all that was in his
consciousness. Our exploration of the interior of nature, which can always take place
only by means of exposing new surfaces, falls into the further determination of the
divine Consciousness itself. as a self-manifestation of all that was in his
consciousness. Our exploration of the interior of nature, which can always take place
only by means of exposing new surfaces, falls into the further determination of the
divine Consciousness itself.
Let us close the variety of these points of view and considerations with a more
general one.
It would be a very wonderful coincidence that nature, through her powers, which
evidently contain nothing of purpose and purpose, develops with such a definite
tendency toward expediency, unless one conceals such a tendency, hidden, in the
exercise of these powers could hold. And it is no obstacle for us to suppose that this
tendency, which does not appear objectively in the forces of nature itself, falls into
the spiritual self-appearance, which belongs to the control of the natural forces which
appear to us as such in the external viewpoint. As little as a nervous sensation is in
itself sensation, but externally appearing nervous reverberation belongs to sensation
as self-appearance, so little are the material tendencies of nature in itself endings of
purpose,
One can explain this a little closer.
We find that in ourselves everything that has the character of displeasure or appears
to us from the point of evil, constitutionally carries a psychological tendency, this
pain, this is to eliminate evil Translucent, however, the pleasurable, what appears to
us as well 15 ) , the aspiration to maintain or increase it in us. But the physical
tendency is linked to a corresponding physical one; Who itches, scratches oneself,
who sees something agreeable turns his eye away; If an action seems good, it moves
itsLimbs thereafter, unless a conflict with counteracting tendencies that fall under the
same principle, would be overweight in the opposite direction, or external obstacles
were present. We can now assume that anything that brings a feeling of displeasure
into the world triggers against it not only psychic but also related, indeed expressing,
physical counter-effects, all against what brings a sense of pleasure into the world.
Effects that tend to maintain or increase pleasure, and that, since this was the case
from the beginning of a universal law of the whole world, and of the most universal
relations, the world was from the beginning at once psychic and physical in this
Senses and still continues to do it. Of course, Often our pursuit does not succeed
immediately, and every kind of success leaves after-effects in our soul, whereby
foresight or forethought of the future and changed direction of action grows for later
cases. So it may be also in the world-spirit, only with the difference from us, that the
experience of the world-spirit is general, reaching all over the world, and
consequently its foresight or forethought based on it, a more general and for the
judgment of future world-relations He will bear a more adequate character than ours,
to whom, according to him, he can establish the best measures for the whole world,
which, of course, do not always appear as such for our individual and immediate
interests, so that we can believe in a thousand cases. it does not go to the best and
wisest in the whole, while it does not go to the best and the brightest for us in the
special and near. We ourselves can be deceived a thousandfold in detail, while God
can not be deceived as a whole, yes, he uses our delusion about our own interests
even as a means of progress as a whole. Just as spiritual experience leaves spiritual
after-effects in us and in God, which have an influence on our future aspiration and
action, it will leave behind the material side also the associated material after-effects,
which express the corresponding influence on the material successes so that the
course of the world, both spiritual and material, takes the direction we observe. It has
no difficulty to imagine this from a general point of view, although we can not pursue
it in particular; and experience does not raise any objections to this approach, even if
it could not justify it on its own.
15)We can indeed spurn something pleasurable and want something unpleasant; but only to receive or gain
greater or greater pleasure, to avert greater or greater displeasure, to grasp pleasure and displeasure in a broader
sense, so that the pleasure and aversion of conscience also fall into it. Cf. my essay on the pleasure principle of
commerce cited on page 233.

O. Concerning the reservation that God's spirit, bound to nature, is bound

by the necessity of it, burdened with its gravity.
According to us, God as Spirit is so firmly bound to his material world, and this, in
turn, to God, that the activity of both is confused and confused. Being afraid to admit
this, one has two concerns, which were supposed to annihilate and abolish
themselves, and they were only rightly considered to contradict one another: to
burden God with the gravity of nature, to bind it by necessity, then again, by the
freedom of God, to make nature lawless, unrestrained.
How, it is said, when a thought of God can not go, without something going on in
nature, and can only go as it should in nature, God must rather conform to the laws of
nature than to control them , can the free spiritual movement of God still exist? Will
she not go limp under the inertia of the material to be taken; succumb to the
compulsion of natural necessity?
On the other hand, how can the law and the legal course of nature, to which the
naturalist observes his adherence, still be held, how can natural science be possible if
the effective causes of nature always conflict with the spiritual causes of God, his
freedom each Moment the regulated game of their powers can change?
Accordingly, one seeks to liberate God and nature as much as possible from each
other, and believes that the farther apart they are, the better they serve each other, the
more pure of both powers; and because one can not quite separate them, one at least
grasps their relationship to each other as loosely and externally as possible. Nature
always remains something besides God, to be apart from God, that is its essence; it is
at most an imprint, not an expression of its essence.
But the very fact that the relation of nature to God is so half-so external is the
whole danger that one wants to avoid. In order to make God completely free and
easy, and at the same time to preserve the laws of nature from every disturbing
interference with his freedom, one must either set God and nature completely apart
from each other, or set them completely apart, or bind them together God,
immanently placing God in nature. One can not or does not want first, because even
by setting nature apart from God, one does not dare abandon its relation to it; Lastly,
could one not consider the difficulty, which already implies the external connection
between nature and God for God's freedom and the law of nature, as a warning to
make this connection even firmer, still more intimate.
How about ourselves? A burden of forty pounds on the back would seem like a
heavy burden to us, as well as oppress the mind with the body and inhibit its free
movement should we wear it constantly; but does our own back seem heavy to us? If
travelers take along a long supply of provisions, they burden them as long as they
carry them outwardly; but helps them carry them as they transform them into flesh
and blood. Thus only nature, which God externally attaches or imposes on us as a
burden, because you can not quite tear it away from Him, but rather be transformed
into His flesh and blood, will also cease, God's bearer and bearer at the same time, to
burden him as she walks with his spirit, lives and weaves, and he with her. That
physical things can seem like a burden to us at all This is due to the fact that we can
not enter into an inward relation to the whole of nature as God, who as the essence of
all spirit of nature, as the epitome of all material, inwardly belongs. Our body may
sometimes appear to us as a burden, so when a member gets tired or dies; but not
because it belongs to our spirit, but because it does not listen to it enough, its changes
begin regardless of our spirit, to be dispassionate to our soul, or weary our soul in the
wake of it. So, as God's Spirit began to languish in the rain of nature, to begin to exist
independently of Him and to go, it would also be felt as a burden by Him. Only when
he deeply penetrates and penetrates them does everything that incriminates fall
away. Even the highest spiritual can not feel the burden of a corporeal, in relation to
it, if it is only so directly bound up that the step of the spiritual and bodily movement
merge into one. The words of a poem, the sounds of a music do not weigh on the
higher spiritual relationships that govern it, but serve to express it. Even the thoughts
in our head only go as related movements go in our head; but do we feel these
movements as a burden, as a hindrance to our thoughts? We do not feel it, except as
thought. Does it need to be different in God with the Supreme, what he
considers? Again, movements in his nature may form the basis, just as these
movements go, the thoughts of God go, and as thoughts go, go these movements; but
God can feel himself as free and easy as if we consider something, indeed, our free
self-reflection is a test of his own, bound only to a special part of his nature.
 But more than the burden of matter, we fear the fetters of necessity for God. But
even the necessity of nature can only appear as a fetter for God in so far as it is
thought to be externally done to him. And because she so often affects and forces us
externally, we easily add to her a similar meaning for God, which, according to the
nature of the matter, she can not have for him at all, because she always remains
within him. Another is the external bond of the body and the inner bond of the
same; they inhibit free movement, which makes it possible for the first time. For how
should the body exist and work without it? And the firmer they are, and the freer
motions they justify at the same time, and the more orderly they are in the whole
structure of the body, the better they are. The laws, however, on which the necessity
of nature rests, all inner bonds of the divine body, which carry this character in the
highest sense, are less grossly than the sinews and nerves which hold our body
together. But would that be detrimental to God? It is impossible for God to feel a
lawfulness that is grounded in his essence as an obstacle to his nature; but this would
probably be the case if he were confronted externally with a law of nature, on whose
rigid resistance his will would break. Only in this way does this resistance become
fluid for God, that one sinks God into nature itself. It is true that the law of nature can
not be held back by God because it descended from God, and therefore also agrees
with his inner being, even though it is outwardly external to him. But should this be
the reason why she does not inhibit God, of course, it can not inhibit him so little, if
they still God sets them inwardly. It will only then be all the more direct with his
nature.
But does the lawfulness in God contradict freedom? If we only take legalism in a
general and high order, as universal and high as it can be grasped, as befits a most
general, highest divine lawfulness, it is clear that we have seen it earlier (in B.), as
they do rather, instructs liberty with necessity at the same time. And regardless of the
way in which freedom and necessity are compatible with one another under the
concept of the highest law, for it may be argued about this, it is certain that they are
compatible with each other. It shows in our own minds; he has his side of freedom
and his side of necessity, bondage; Freedom does not come out of what is fixed by the
law of the Spirit, falls on the side of its necessity, but freedom retains a place at the
bottom of this necessity. The freest will does not contradict the psychological
laws. Freedom does not abolish any legal provisions of mental activity; but what
determines freedom was not yet determined by a law, although freedom itself can
give a law. But that it can be so in us, is itself only a trip or part of what is in
God. But if it is in God's mind, why not in God's nature or in the material world
belonging to this spirit? Does freedom in the spirit not disturb the law, how should it
disturb it in nature, the expression of the spirit? Is not it the case in us? Our body
belongs to the material world, to nature; but the physiological laws are no more
disturbed by the free-will activities than the psychological ones. It becomes only as
the legal necessity of the mind expresses itself in the legal necessity of nature, so also
the freedom of the mind where its territory is, express itself in a corresponding
freedom of nature and both in nature, as in the spirit. If something arises in our
mental processes that is inexplicable, incalculable after all that has happened, it will
also be the case in the bodily process in which the spiritual expresses itself. One is no
more difficult to accept than the other; it is self-evident in the sense of the view,
which holds the mind only for the self-appearance of the same being, which appears
as bodily other than itself. Nature, the physical, According to this, naturally the
freedom of the spirit is shared everywhere insofar as it is the expression of a free
spirit. Only if one wanted to deny deterministically that something of the kind
occurred in the spiritual, one would also have to be able to deny it in the physical
expression and be able to deny it. But we leave the dispute here to others.
To be sure, one is quite accustomed to count only what is necessary to nature and
only freedom to the spirit; but only because one already presupposes the unnatural
division of both, which one then wants to prove by it again. But in this way freedom
and necessity do not separate. One can find as much freedom in nature as in spirit,
and as much necessity in spirit as in nature, if one sets only the mind not out of nature
but into nature, that is, where he has always had his freedom manifested; and where
else does our own spirit manifest its freedom, as in our body belonging to the natural
whole? Of course, if one diligently cuts off the field from nature, in which freedom
manifests itself, then only the field of necessity for it remains self-understanding. You
also like if you want to keep the word liberty applicable only to the mind; but the
matter concerned with the antithesis of freedom against necessity falls into the
physical as well as into the spiritual, insofar as the physical itself is the expression,
underpinning of the free spiritual.
It is true that it is only in the play of the organic that we find traces of what we are
accustomed to calculate for freedom, no matter how composed. The whole infinite
world construction on a large scale goes clearly by laws of necessity. Only in the
weak coatings of the cosmic bodies should God's freedom prevail? But if this is a
difficulty, is not it as good in every other view as it is in ours? And again, we do not
consider legal necessity for something bad. The whole play of our body also follows
laws which the physiologist pursues as necessary. Only in his imperceptible
movements of the brain can we seek the free bearer of free thought. Here, too, man is
but an image of God. The whole rough foundation of God's world is, as we must
believe, subject to necessity; Freedom rules in the finer game of processes into which
our own free processes enter. As all the worlds move outwardly according to the laws
of necessity, divine freedom develops in the history and destinies of God's being in
all. Freedom has its territory in the world, as in us, and its territory in us belongs to
this area in the world.

XII. Religious-practical and poetic point of view.

Our doctrine is thus briefly that: The human spirits belong to a higher spirit, which
binds everything earthly into one, and this belongs to God, who binds the whole
world in one. The spirit of the earth, however, does not stand between us and God,
but is only the mediation which God himself incorporates in a special way (chapter
II), whereas we always have the most general, highest, best, most important only
directly from the whole God and can only search in it (Chapters XI.C, D). That's how
we always stay totally God. But our evil is not to be attributed to God; for God is the
whole, we are but parts, fractions of it, and one can not attribute to the whole what
depends only on the individual as such. The evil exists only in the lower realm of the
individual beings, the individual will in God; is not there through God's upper
will, but it is against the evil, and the business of God is to lift and heal it in the
course of time (chapters XI, G). All nature is animated by divine spirit, and as our
spirits are but constituents of the spirit of the earth and higher up of the divine spirit,
our bodies are but constituents of the body of the earth and higher up of the divine
body, of nature.
But, you say, it is not after all a bad doctrine, arguing with religion and morality,
that I no longer as an independent spirit should confront God with the most
independent spirit, but, whether with or without mediation, think of and swallowed
up in him like a limb in the body or a thought in the spirit; Think God in nature
instead of above it?
I did not invent this doctrine, you confess it in your religion; you just do not believe
what you confess; but I believe it; and not contradict this doctrine of religion and
morality, but that you do not believe what you confess, that brings the conflict into
your religion and morality.
answer:
Do you not confess that God is the fountainhead, creator of your mind? But what
the spirit creates spiritual does not leave it; he works only in it; and if God creates
spirits, we only think, he has ghosts, we only have thoughts to the content in which he
operates. How would he be God if there were no other work in him than in us? Now
he creates lower spirits through the mediation of the upper. Through mediation of the
upper but the lower remain still in it. But let us leave the negotiations; only our
relationship with God should now take care of us, which exists through all mediation
through immediate.
And do you not acknowledge yourself and consider it a beautiful word that God
lives and works in you and all and works and is, and you in him? Does one live and
weave and work and one is also in what externally opposite us? So what separates
your doctrine from ours?
And do you not believe that for God everything is clear and transparent in your soul
to the very core; he knows the most secret folds of your heart? But can a mind also
see clearly in the mind opposite? Is not that the opposite, that he can not do it? Only
of its own content escapes the spirit.
And do not you call God the one God who has no other beside him? But if there are
still spirits that are not in him, he is not one of a few, only one supreme spirit among
many. Because higher than we will still give it. There we have paganism with a
supreme spirit at the top and many below it, down to us. But you do not want
paganism. So you also can not want a God who is still out of ourselves and spirits
about us, but only who has all of us in him. Only that is a true one of God, who
includes all the Spirit that exists in its fullness, as it gives birth to.
And do you not call God the infinite spirit, the spirit of the universe? But what else
has to do with others, that has its limits; something is left of the infinite
abundance; but the concept of the infinite is almost too small for God.
And is not God the omnipresent Almighty, the eternal ground of events? his house
of heaven; Sunbathing through him and stars; no leaf falls from the tree without it, no
hair from your head. But does not heaven also understand the earth, yourself with
your body? So must not God, too, be omnipresent and omnipotent in all nature and
creature, and be all his powers and serve Him?
And are you not calling God the All-loving, the All-Kind? But whose love and
goodness could be greater than the one who does not know how to divorce the love of
himself and his spirits, who does what he does to them as if he were doing so, could
not do otherwise; He really does, only that what he does to this or that person, no,
what he does to all in one world, is done to him.
And is not God the All-merciful at the same time and the All-Right? But who is
more merciful than he who can not cast off the wicked, clinging to him as well as his
good, his evil and his wickedness must turn to his own peace, and who is more just
than the evil there once, (who can deny it, it is evil even for us) that needs one evil to
destroy the other, the punishment to turn against the sinner, to repent the sinner, here
or there, once must be accomplished to accomplish his own inner satisfaction.
And do you not consider it the highest commandment: to love God over everything
and your neighbor as yourself? But who would like to love a God over all that is far
and high above all, who is not the God who not only spreads his hands over
everything that carries all over all in the deepest heart, who can not do any harm for
ever, of it He himself does not suffer, in which you have to seek all that is lacking,
from whom you have everything to hope for, what you desire, and who already here
lets you see yourself in the course of his righteousness which begins only for you, in
its incompletion itself what is once granted to him, who loves him in the right sense
and acts in the sense of such love.
And who can love his neighbor better, than love a brother, when he knows he is not
cold and far from him, no, firmly fused with him in the communion of the same
highest spirit, a flesh with him of the flesh of the same body? bound him like a twin
to the twin, even before they leave the body that carried them; because you no longer
have left the God who carries you.
And so in all you confess in words the very same doctrine that I confess, they
confess, but do not believe it, and contradict yourself. Now, of course, a doctrine
must appear alien to you, believing all that it confesses, and your own contradictions
contradicts. But in that she does it, she wins her best.
While you speak of a god, hoard and source of all the spirit that lives and weaves in
you, and is you, and you in him, hearer, unifying, infinite, omnipresent, omniscient,
almighty, all-loving, all-loving, all-merciful, all-right, you will too again confronting
him externally, as you confront your neighbor, and confronting yourself to your
neighbor as if there were no bond in God for you, you right, he left, matter between
you, God above, high in the sky, you on the Earth, between heaven and earth, which
space! Yes, you finally lift God out over the whole world and cast off from Him the
evil He has just done, deny everything you have just said, tear up all the bonds you
have just recognized, and thereby destroy the best blessing of your faith. How far is it
for you to where he lives, and how close is it for me. Let's argue with the one who is
better able to pray, the one who is confronting God with his thoughts, or who is in
God himself; it will show. But how many still believe in a prayer; That's it. Whether
God hears it, cares about it, who knows, who dares to believe it, it soon leaves it
entirely; In the end it's just an empty breath, flying away with other puffs over the
earth, at the very highest its stool. Is that the same with a thought that lives and
weaves and is in me, and me in it? Like one of my thoughts, which stimulates me to
something, so I can, I mean, also by a prayer want to stimulate God, who, with my
prayers in God. Maybe I follow my thought, perhaps not, as I think fit; like God of a
praying soul. But I know that there is no space between the thought and my mind that
wants to stimulate me, which must first be traversed so that I may hear something
about it, and it comforts me that God hears my prayer just as directly as I hear my
thoughts , nothing remains unanswered by God. I also know with certainty that my
mind cares for every one of its thoughts, that every suggestion has an effect on it, that
it determines something, even if it were to the contrary of what it is about, it seems to
him a bad one; but without consequence there is nothing in the spirit, and every
consequence in the same spirit reaches back to its cause. And so it is also comforting
for me that I know that I can not pray in vain for nothing; my prayer itself takes its
place in the series of effective causes in God's mind, as does every single suggestion
in mine, and strikes me back in the course of the consequences. And when, in prayer,
I gather the strength of my whole soul and take it in the direction and relation to the
whole mind in the sense of the best, I realize that it may well have a different effect
and meaning than the suggestion that a mean one and there is a single thought in me
for God. And the more I pray, and the more I pray, and the more the supplicants join
in the same prayer, the more certain, I think, is the granting, as my spirit follows more
surely, the more often, more violently, and more thought to encourage him to do
something. So the fervor of prayer and the ecclesial community is not in vain. But no
prayer can compel God; he thinks it is good to grant it, as no single suggestion can
compel me; I think it is good to follow it; but what God holds good is good; and he
does not think anything good that what good, so I'm not asking for anything, which is
not in the good sense.
You say, O Folly: If I am God, it is God who prays to himself, worshiping himself
when I do it. But how are you, God, because you are in God, are you not infinitely
against God? Is the smallest moment and the whole being the same? Should not the
small thought and the little desire also give honor to my whole spirit, to be afraid of
going against its meaning, sometimes turn back to the whole mind, consider what
most satisfies it, stimulate it to inspire it continue to lead to goals?
 Is it a bad thought that excites me? I punish, I repress him; But that does not mean
that I myself am angry if I only punish him, only repress it, do not make it to the final
goal. Thus God punishes the evil spirit, which is its own part; but he is not the evil
spirit, as the symphony is not the disharmony of which it contains the abrogation, the
dissolution. An old image to explain the existence of evil with God, but it is only
fitting to explain the existence of evil in God, should it no longer be evil for God
Himself. For if the symphony allowed disharmony to exist with it, but apart from it
and unresolved in it, it would and only so would suffer through its
dissatisfaction. And yet, for the most part, we imagine evil against God;
And can anyone work better in the world according to the commandment of the
love of God and neighbor, when he knows that there is no sheath between him and
his neighbor, even the most distant in God and against God; that what he does any of
them does God? But God does not just hold the one in himself; he holds all in
himself; not so, What you do to this and that, no, what you do of the good in the
world, God is done as good; So do not ask, whether you, whether me, whether this,
whether, whether there, whether there, today or tomorrow, ask 'how best is it for the
whole, for the eternal, for that is only God doing the whole, eternal. Whether you,
whether others, it's all one; you are both God, there is no difference; do it to yourself,
do it to another, as it is best in the whole and for all future, do it according to
commandments that are put in this sense; these are the divine commandments.
But what do I call good? What is the meaning of the divine commandments? Are
they given out of attachment? To the plague for humans? I see nothing in it but this
sense, that the sufficiency, the satisfaction in the whole, for all in connection, is as
secure as possible and grows; that not everyone has their own time and does what
they like best, at a different cost, but all together and together strive to achieve what
gives them the most satisfaction and satisfaction together; and that is precisely what
God most needs to satisfy, when he feels with all and through all, and feels, over all
that they feel individually, the context of the whole. In this sense, the divine
commandments. (Vegl., Chapter XI.E)
The one man wants nothing but his own lust; the other says that merit is only in
sacrificing oneself for others. One is as wrong as the other. What your lust breaks off
the pleasure of the whole, that you sin, it happens with knowledge and with
will; What you break off from your own lust, so that something is lost through all
your lust, that you sin, happens with knowledge and will. For God wants to reap from
your soul and your body as well as from any other pleasure, how should you now the
district, whose care he applied to you first, do worse than the one over which he has
set others? Only beware, to believe that only the pleasure of the senses is God's
pleasure; only beware of thinking that what you win now and here in lust is also
equal to profit for the whole, thus for God; just beware To reckon with your weak
insight better than has long been expected is over the whole in the divine
commandments. Only in what they release, you are free. They are the great braces,
not the individuality, but the common salvation, which bears all individuality like
little berries; after all, what comes to mind on the individual berry, whether this
branch carries it, whether that, whether this year bears it or not; just do not crush
anything with will; the care or the breaking of the bush alone is enough for blessing
or damnation. Not sacrificing oneself for others, nor others sacrificing oneself, what
matters most is who serves God; but the little short desire, be it yours or mine, ready
to sacrifice the great eternal, overflowing sources of pleasure where it is a
sacrifice; Often it is only possible to draw; and what is sacrificed, this breaks forth
only as a richer blessing in another place; otherwise it was no real sacrifice; because
God does not want to lose anything; but by moving often win.
Above all lower lust there is a higher desire, a pleasure over pleasure, a joy over
joy, which hovers like the dove over the green seeds, d. is the pleasure, the joy, the
pleasure in what is self - giving, joyful, and the greater, the higher is this pleasure,
this joy, this pleasure, in ever greater context, the farther out I secure, the conditions
of Lust that feels or recognizes joy; and the right person does not divorce his pleasure
from other pleasure. God will have this greater joy in me, too, if I set up my habit in
such a way that, in the broadest context, the longest duration does not serve the lusts
but the sources of pleasure of the world, in the sense of promoting happiness,
salvation and blessing. And I will have this higher joy in God because I know that he
can not arrange his aspiration any other than in the sense of the finite and most
possible satisfaction for me and all, since his own satisfaction does not differ from
that of his creatures; and if everything is not as I would like it, then I know that God
suffers with me, in the lower realm of his being, and has in his upper power and
superior knowledge the means of pacifying me with him at the same time; but that he
knows, he can do it, and I know he can do it, which at the same time gives him and
me the highest satisfaction. and in his upper power and superior knowledge he has the
means to pacify me with him at the same time; but that he knows, he can do it, and I
know he can do it, which at the same time gives him and me the highest
satisfaction. and in his upper power and superior knowledge he has the means to
pacify me with him at the same time; but that he knows, he can do it, and I know he
can do it, which at the same time gives him and me the highest satisfaction.
How different is this all when I have to think of God outwardly and between me
and my fellow man a spiritually empty space. Will not everything be removed here,
what is here immediately, everything will fall apart, what is bound here in one,
everything incomprehensible, which here of course; everything dead statute, what
here alive shoot?
Truly not a small one, I sold the belief that I am in God, not God. But yes, I am
God, we are all, only inwardly, not outwardly. Only to confuse this is the error that
we always commit. We also face thoughts, intuitions; we call them ideas; yet they are
no less in us; rather, the more alive we confront them, the more they belong to us, the
more active our spirit is in them, and the more active they are in our spirit. The
opposite of an upper mind is not like the opposite of another body. Of course it was
just as erroneous when we thought that we were no different from God than our own
ideas; Rather, we are far more self-sufficient, self-conscious, self-conscious, and
opposite to God than our ideas. How often have we said it, but only because God's
Spirit is still unspeakably more independent, more self-confident, more self-
conscious than ours, and therefore the beings who have most of their essence must be
so. But that does not separate us from God harder than our thoughts are divorced
from us; it only binds us to it more vividly, does not make us less, but that we are
more in God, meaning that we mean more to his being, more exhausting of his
nature. (See chapter XI.K) more self-confident, more self-conscious than ours, and
therefore the beings who have the most part in their being must be. But that does not
separate us from God harder than our thoughts are divorced from us; it only binds us
to it more vividly, does not make us less, but that we are more in God, meaning that
we mean more to his being, more exhausting of his nature. (See chapter XI.K) more
self-confident, more self-conscious than ours, and therefore the beings who have the
most part in their being must be. But that does not separate us from God harder than
our thoughts are divorced from us; it only binds us to it more vividly, does not make
us less, but that we are more in God, meaning that we mean more to his being, more
exhausting of his nature. (See chapter XI.K)
But just as the mind contrasts with its thoughts, a thought can also oppose the mind
to which it belongs, by visualizing it as well as it can, stimulating it, one way or
another, the individual the whole; although not everyone does, he still does. And so
we can face God, face him as well as we can, stimulate him one way or another, the
individual to the whole.
The poet and philosopher confess the same doctrine that we profess; the people call
Hosanna and scatter branches of palm as she is introduced to the city by them, and
crucify the same doctrine as they will sweep the temple, and their own disciples deny
them.
So once spoke 1) , all fear of danger and captivity "smiling and meaningful" the
poet, we like to rise above all others as a disciple told him marveling and stirred as a
free warbler, which one took the boy overcoming a - and flew into the room to take
care of the mornings for the boys.
1) Eckermann's talk. II. 347.

"Stupid man, if you believed in God, you would not be surprised.

For him it is enough to move the world within, to be
nature in itself, to be in nature,
so that what lives, and weaves and is in him
, never misses his power, never misses his spirit.
God does not inspire the bird with this almighty impulse towards its young, and
would not do the same through all living things of all nature, the world would not be
able to exist! But the divine power is everywhere, and everlasting love is effective
everywhere. "
As you say, everyone exclaims; but a poet said so. It's too good to be true. To be
sure, we also say elsewhere that poetry should only show the deepest truth in the
most beautiful garments, and beauty and truth are bound together in the deepest
root. But again we do not believe what we say. How should we believe what we
say? Does not all nature live for the poets, is not everything connected to them
spiritually? We pray it, believing that nature is dead, and not just nature, the mind
itself splintered into details. For the poets themselves, we do not allow them to
believe what they say, and they usually do not believe it themselves anyway; that's
how everything becomes track-life and lies.
Who does not know how the poet, whom we like to place next to him, looks back
yearningly for a time when the poet could still be serious, believing that everything in
nature was animated by higher divine powers; afterwards looked back as after the
time of a lost poetry paradise; Who does not know how it was reproached for him,
that he only wished it might be what one so gladly accepted as a semblance of
him. For how gladly did one play himself with the names and fairy tales he wanted to
recall; but that the poet wanted to bring back the sense from which it had swollen,
and from which the poet's sense itself swells to life, he was suspicious of. Of course,
more self-conscious than the one who found God even today in the smallest bird, he
said himself, The eternal thing was lost with the old transient names and fairy tales,
thinking that the existence of a supreme spirit was a pity for the existence of the
lower ones. But not that he believed in this discord, but that he lamented him, so they
charged him.
Yet, there must be something in nature that shines through the mist that covers our
eyes, the eyelid with which we voluntarily close it, and obliges us to repeat it, as if in
madness, what was clearly revealed to young humanity. We can not stand it in the
despondent, de-goded nature, if we do not re-introduce ourselves with the
imagination, what we have robbed her with the understanding and in faith, of course,
can not rob her ourselves, but have estranged us in her contemplation.
Among the newer poets, I know no one who expresses the idea of a God living more often in all
individual spirits and in all nature, more beautiful and more profoundly convincing, instead of
usually merely in poetic bleakness, as a returner, hence I so gladly to refer to places of him. Here is
a small collection of those in which pretty much all the teachings of God's relation to the individual
spirits and nature so far presented are contained, partly in direct statements, partly in intimations,
which can be interpreted in the same sense. I would not be better to show that this doctrine, which is
certainly not merely a poetic one, developed from quite other than poetic points of view, is also a
poetic one.
From Rückert's wisdom of the Brahmin, doctrinal poem in fragments.

When the Exalted person marvels at young humanity,

she speaks in a bright dream: that is what God has
done.
And when it awakens to the feeling of beauty,
confess it joyfully proud: Man has accomplished it.
And when it ripens to truth, it will know,
It is in the God of man, who does not separate from it.
(TIS 9.)
The human speech is not worth what men did;
My mind should consult with nature and God.
The wisdom of India has forgotten history,
that it tells of God, nature and spirit alone.
And so you disciples, I also have what I have
possessed,
done and seen to do, forgotten with God in God;
And only one thing still knows, and one knows this:
God is the spirit-soul and nature is its glory.
(TIS 39)

Take your selves out, and to the divinity!

The selfishness is so close, the divinity so far.
Be yourself! He himself wants that even you should be,
that you know yourself that he is your own.
Remember it! you just forgot,
let you remember! He always remembers that.
If you want to hear it in you, you just have to keep
silent;
So he speaks aloud: you were, should be and are my
own.

(TIS 42.)

The world is not finished, it is in eternal becoming,

and its freedom can not endanger yours.
With dead wheels she does not intervene in you;
You are a life instinct in her, big or small.
She strives for her goal with all ghost rings,
and only if your mind helps her will she win.
(T. II. P. 17.)

There, where knowledge coincides with being,

consciousness is the center of the world.
Only in the consciousness of what you find, is found,
where an appearance is connected to the interior.
Only in the consciousness when God has risen to
you, you really have it, and your desire is satisfied.
You did not think it, it was not given to you,
it lives in you and makes you and the world live for
you.
(T. II. P. 21)

I am the spirit-son 'an emitted ray,

And of such rays are innumerable a number.
We are the sun's glory together all at once,
But its own light is for itself every ray.
O wonder, one sun is all-time,
and all the big sun in every smallest ray.
(T. II. P. 22)
God is not surrounded by any space, by any time,
for God is there and then, where he acts and when.
And God works everywhere, and God works
constantly;
His time is always, and everywhere is his place.
He is the center, the circle he is also,
Weltend 'and beginning is his Wechselauseinuch.
(T. II. P. 23)

Well thought brings forth the whole world,

Who, what God thought, not whom you think, O Tor.
You think it, without that the world arises,
And without it, if you think it away, it falls away.
Out of spirit, the world came into being, and goes on in
spirit,
spirit is the reason from which, in the back it revolves.
The spirit an ethereal air has sealed them in,
And star- mist has lightened to suns.
The mist has decomposed into air and water,
And mud became earth and stone, and plant and animal
last.
And human form, in which the human
spirit awakens through God's breath, and praises Him,
the primordial Spirit.
(T. II. P. 24)

The mind of man feels completely different;

Dependent on everything, and independently free.
Dependent, insofar as he keeps an eye on God,
And independent of where he has the world in front of
him.
A son feels like he's off duty to his father, but as soon as
he gets out, he feels at home
.
(Th. II. P. 47.)

I'll find you where I turn, O Highest, towards me,

In the beginning I'll find you and find you at the end.
I go after the beginning, in you he loses himself,
I look after the conclusion, he gives birth to you.
You are the beginning that completes itself,
the end that turns back to the beginning.
And in the middle you yourself are what is,
And I am me, because you are the center in me.
(Th. II. P. 68.)

You are the contradiction, praise the contradictions,

and every contradiction is lifted in you.
The contradictions in which reason is entangled,
dissolve, and it melts where the mind sees you.
The world is not in you, and you are not in it,
only you are in the world, the world is only in you.
(Th. II. P. 69.)

My changeable ego, that is and will and was

grasped in the self, that is unchangeable.
For you are who you were and you will be, you!
It flows from your being my being to yours.
I would have lost myself every night that I was,
And every day that was not born,
If I had not been the same I conceived,
Because I am in you who is included forever.
(Th. II. P. 72.)

You are not a drop that blurs in the ocean,

you feel as a spirit eternally self-determined.
From the highest spirit, you do not feel yourself to be
blurred
In the highest mind, but to self-determination.
(Th. III, p.

Doubt, whether man can think the highest,

Disappear, if you rightly see your thinking.
Who thinks in your mind? the highest mind alone.
Who doubts whether he himself would like to be
conceivable?
In thought, you must lower your thoughts:
Just because God thinks in you, you can think God.
(Th. III., P. 116.)

I am known of God, and am therefore alone;

My self-consciousness is to be known by God.
In the consciousness of God my consciousness does not
go out;
It enters like a child in his father's house.
(Th. III., P. 119)

Because not a great prince in the far country

ban should and can mix in everything an individual;
So you think that God has ordered only the general of
the world, and do not go into the small.
But surely a prince makes the journey through his
country
too , intervening here and there with his own presence.
And if 'omnipresence, as God has given to him,
he would not need the journey, and all things lead to
him.
Omnipresent, God is not in the worlds,
but rather, they are in His light.
He himself is therefore the greatest, most general,
because in him everything is the single, the smallest.
(Th.III, pp. 120 f.)

God is a thinker, otherwise I would be about him,

but I think that I am only under him.
God is a willing, otherwise I would have more than he,
but
my will comes from his will.
With your thinking, be quiet with your
will Before your
, dear heart! he thinks in you and wants.
(Th.III.S 128.)

Whoever does not feel God in himself and in all circles

of life,
you will not prove him with proofs.
Whoever sees him everywhere, what do you want to
show him?
That's why you finally want to be silent with your God
proof!
Do you also want to prove to me that I am?
I do not believe it, I do not believe it in my mind.
(Th. III., P. 142.)

To be a human without God, what kind of being!

The animal, the plant, indeed the stone, has a better
one.
For stone and plants and beasts that do not know about
God, But
He knows about them, they are not torn from Him,
You are not rid of God, You are godless alone,
Man, who you feel with him, and deny, the club.
(Th. III., P. 144.)

Storm of annihilation, tell me where I'm going,

Where do you want to carry me, where God would not
be?
All being is entwined and surrounded by God,
and I am being, not mine, I am imbued with it.
Wherever I see, I see God's womb open to me,
The only doubt is closed, not to hope.
 He is closed only to the meaning closed to him;
That's why he's open to me because I'm open to him.
(Th. III., P. 145.)

As from the sun many rays go earthward,

so from God a ray goes into every thing's heart.
In this ray, the thing is related to God,
and each feels as if it came from God.
From side to side there is no such beam sideways,
only a lot of confused glancing lights all around.
At these lights you can never see the thing,
The dark septum will always separate you from it.
Rather, you must ascend to God by your ray,
and bow down into the thing by its ray.
Then you see the thing as it is, not as it seems,
when you see it united with yourself in God.
(Th. IV. P. 245.)

As true as he is in you, who receives this world,

so true is he in, not outside the world.
But in him is the world, as true in him you are,
who is not in you nor world, only in himself.
As long as you can not think the contradictions,
O do not think that you won by thinking God.
(Th. VS 252.)
Also in the Cherubin hiking man of Angelus Silesius (born 1624) one finds the
view that man in God, and God in man, often and decidedly pronounced; only that
this relation, at least in the expression, is not sufficiently distinguished from an
equality or identification of God with man and man with God, since the individual
may never be equated with the whole. Incidentally, Angelus Silesius himself refrains
in the preface from such an identification, and many of the proverbs (as in Th. I. 126.
136. II. 74. 125) are also in the sense of distinction. I introduce the following 2) :
2) After: Angelus Silesius and Saint Martin, edited by Varnhagen v. Chr. Ense. Third edition 1849.

First book.

8.
God
does
not
live
with
 out
me.
I
kno
w
that
with
out
me
God
can
not
live
a
Nun;

If I
do
not
beco
me,
he
must
give
up
his
spiri
t in
case
of
need
.

9. I have it
from God, and God from me.
That God is so
blessed and lives without it,
He is so well off
me when I receive from him.

10. I
am
like
God
 and
God
like
me.
I am
as
tall
as
God,
he is
so
smal
l
whe
nI
am;
He
can
not
be
abov
e
me,
me
unde
r
him.

18. I'll do it to God.

God loves me above himself; If I love him
about me:
So I give him so much, as he gives me out
of himself.
68. One abyss calls the other.
The abyss of my mind always cries out to
God's abyss: say, who is deeper.
73. Man was God's life.
Before I became anything else, I
was God's life: that is
why he gave himself completely
for me.
79. God bears perfect fruits.
 Whoever wants to speak perfection, as
God has, will
have to break me from his vine.
88. Everything is in man.
How can I, oh man, ask for something more,
Because you hold in you God and all
things embraced?
90. The deity is the green.
The deity is my juice! that which grows
and blossoms out of me, that
is its holy spirit through which the impulse
takes place.
96. God does not like anything without me.
God will not make a single worm without
me: if
I do not receive it with him, then he must
crack straight.

100. One
holds the other.
God is so much
in me, as I am in him,
his nature I help
him, as he cherish mine.

105. The image of God.

I carry God's image: if he wants
to see himself, then
it can only happen in me, and
who is like me.

106. The one in the

other.
I am not out of God, and God is not
outside of me,
I am his glory and light, and he is
my ornament.

115. You yourself must be sun.

I myself must be the sun, I must
 paint with my rays, The colorless
sea of the whole deity.

121. Through humanity to the

deity.
If you want to catch the pearl dew
of the noble deity,
you must cling to his humanity
without any ado.

129. The evil arises from you.

God is nothing but good:
damnation, death and pain,
and what one calls evil must, man,
be in you only.

136. How does God rest in me.

You must be quite louder, and stand
in one Well,
God shall look upon you in you,
and rest more slowly,

200. God is nothing (creatural).

God is truly nothing; and if he is
something,
it is only in me how he tells me.

204. Man is the highest thing.

Nothing seems to me to be high: I
am the highest thing,
Because even God without me
Himself is low.

237. Inside one prays right.

Man, if you want to know what to pray
honestly means,
so go into yourself and ask the Spirit
of God.

238. The essential prayer.

Whoever lives heartily and goes on the
path of Christ,
He essentially adores God in
himself.
 276. One another's beginning and
end.
God is my last end. When I am
beginning,
So he is from me, and I go into him.

Second book.

74. You must be idolized.

Christ, it is not enough that I am only
in God:
I must also draw in God's juice to
grow.

125. You must have the essence.

God Himself is the kingdom of heaven: if
you want to come into heaven,
God's essence must have come to you.

157. God looks at you.

How is my god shaped? Go, look at yourself,
who looks in God, God looks truly.

180. Man is nothing, God is

everything.
I am not me nor you: I am well within
myself:
That's why I give you my God's honor alone.

207. God is life in you.

It is not you who lives there: for the creature is
dead;
The life that makes you live is God.
Incidentally, the meaning of a view of poetry that enlivens
nature as a whole and that lifts our mind in God must be sought
less in the fact that it tolerates a representation through poetry
than that it can educate the mind in a poetic sense, by doing
things From a point of view, let us consider which of poetry give
light attack. Of course, this can only be felt when education has
become popular in the sense of the same; for the poet must be
based on the mode of vision of his time, and may well help to
initiate another, but not move in any other than that of the time
is common. The influence which the Hindu mode of view had on their
poetry can meanwhile hint at what can be expected in this sense,
but of course only hint, for we do not have to think that
 "In the poetic descriptions of nature, it shows how the Indian poet views nature
with completely different eyes than we are accustomed to from a religious point of
view." Above all, it is always a religious reverence that he looks at The magnificence
of the same, its splendor, its wealth, overpowers it, and as a result the description,
although it happens only occasionally, and belongs to the external scene, is at the
moment an independent meaning Indian poets are intimately related to man himself,
they are, like man, the manifestations of the one divine life, and therefore it is not
merely a poetic license when the whole natural environment of man is perceived as
sentient,when man asks nature to sympathize with him, when he questions her, when
he communicates to him his joy and his suffering. "(Schaller, Briefe p. 54.)
Be it, you say, that we are God's members, but if God's members, to which the
earth is members; is not it enough to think of us as God's members?
And, of course, it sufficed if it were only idle thinking. But if, instead of turning the
skirts of contemplation only fruitlessly around ourselves, we divert the thread of it
from the facts of things, we find that it follows naturally from our own individual
inspiration to the All-soul as well as backward only through the middle link of one
individual animation of the stars goes. All that has been written in this book is only
the finger's gait that glided up and down from rocking to the coil in that direction.
Also, the middle school, which has built so with understanding between God and
us, not fruitless for satisfaction of higher and warmer need. For, on the one hand, God
is thereby raised by one step in our imagination; on the other hand, we are thereby at
the same time one step nearer to Himself; and finally, at this stage, which collectively
lifts us all together to God, we enter into a more intimate relationship with one
another than when we had to disperse and fall apart in the bottomless. Otherwise God
seemed much too close to greatness, far too far in the distance, since we placed only
the highest standard of the human on him, and yet at the same time pushed him
beyond all human horizon. But now he does not appear to us a being beyond our own
reason and senses, but also about the reason and senses of even highly superhuman
beings. Once upon a time God stood like a tower standing next to man; there was
nothing between us and God as misty figures, and we measured the tower of God
through the little man. Now we see many towering towers towering above us, and
God does not only protrude above all as a higher one, but all have become only the
living building blocks of Himself, who builds Himself alive, and now give us the
most powerful internal standards of His instead of all outward, at the same time
sprouts, to keep the right direction in ascending on the high ladder of his
contemplation, the inescapable, not ascending God, but ascending into God in life
and contemplating our destiny. And while God is so high above us, he is at the same
time very close to us,
The spirit of the earth is the knot through which we are all bound in God; would it
be better if we fluttered loose in it? He is the fist in which God unites us; would it be
better if he opened it and scattered us? He is the branch that carries us as leaves to
God's trees; would it be better if we fell away from this branch? Or would it be better
if that knot, instead of being a self-living tie, were a dead knit, if that fist froze, If that
branch withered away?
And is it indifferent whether we also know about the connection that we find in our
minds, can it not, through the consciousness of it, become narrow, living, and
intimate in a higher sense than it was by nature? Knowing that one is the other's
brother sets a very different relationship to him than just being.
Man, as a natural individual, still rests in the dark unity of the human race, which is closely
intertwined with the whole existence of the earth: through this origin, reaching into the depths of
creation, all are internally fused with all one and related, indeed with all sensible (hence our deepest
reason) Involuntary compassion for the animals.) But sex has to catch up with that dull, prehistoric
unity of the conscious harmony of humanity, which is like the process of world history, as well as
the content of all practical ideas can supplement us as originally related: love is this fundamental
will. " (JH Fichte, "The Philosopher, Doctrines of Law, State and Custom", p.
Was it not custom and habit of mankind always - must it therefore be rooted in a
deep need - to seek mediation between himself and God, mediation by higher
personalities? Soon they were angels, supernatural beings, now men, but sublime
over the barriers of the common individual human, one to the other; one did not seem
to be enough. But all that we can ask, hope for, hope for, the best that angels can
accomplish, we have found in the nature of the heavenly beings, one of which is the
earth itself. It is the guardian and guardian of all that is earthly, human at once, set by
all heavenly guardians of their own accord to the earthly-human; has body like you,
you want everything physically and physically, has spirit like you, Spirit over your
spirit because you belong to yourself. Do not pray at theirs; only God is to be
worshiped; in a right prayer, the whole mind takes the direction of the spirit of the
whole; but worship him and serve him, the servant of God. You can do it, not with
smoke victims, they are just smoke, but by creating and promoting good, beautiful,
and truthful things in Him, He will serve you again. What you do to him you do, as
true as the whole spirit is the soil of life and life-breath of all that individually weaves
and works in it; and what he does to you, he does himself; there is no divorce. And by
serving Him, you serve God. To act in the sense of the best earthly order, indeed to
improve it, means at the same time to act in the sense of the heavenly order, which in
itself is the best; yes, only by doing that you can do this. There is no way and way to
God through the blue, only through the green; even if a look beyond the green and in
the blue.
Otherwise you thought you were a single earthly being; learn to feel right in the
context in which you are through the upper mind with all other earthly beings. But do
not think it dead, think it alive, how you are called to the spirits of all your brethren,
and of all who were before you and after you, to fill the life of the one upper spirit
that lives and weaves in all of you and is, and you, in him, and thereby your special
part in gaining God, and that, to have part in God's grace, you must serve and interest
that which he has set you to the hoard and guardian, through and in that he will lend
you the pound with which you shall proliferate, and at the same time the place in
which you should do it. Of course, it is first necessary to become firm and indigenous
in the belief that he gains strength, brings blessing. He is too alien to misuse us, too
great to comprehend him at once; the sublime seems only tremendous to us, a desert
in which we lose ourselves; Let them first grow spiritually, their springs jump, then
things will change.
But you want a human mediator to God. Does ours take you for example
Christ? No, he gives it to you, the superior to the higher, to convey the superhuman
with the human, and finds a mediator within himself, to convey his earthly with the
supernatural. We want to look at that now.

XIII. Christian things.

No one else can lay a

ground except for the one
who is laid, who is Jesus
Christ. 1)

Surely the Christian asks, what do you have to do with Christianity? Are not they
completely new things? Did Christ ever talk about it?
1) 1st Cor. 3. 11.

I ask: has he ever contradicted that, and is this contradicted to what Christ has been
saying?
But where was there talk of Christ Himself? should we not seek everything
differently now, what we have so far sought with him, found through him, no longer
hold him for the mediator, healing preacher and healer?
And he had not yet talked about it, so be it now. After all, I say, 'I remain a
Christian, and not to loose his covenant, no, to consolidate him and swallow more,
that is the meaning of the work that is woven here.
The book that speaks of him, by which he speaks, speaking through all time after
him, has spoken that it sounds far into the land, far across the land, and yet the voice
continues to widen, with tone of the trumpet, the book from which the light has
flowed, blessing is swollen over the earth, probably more than the common
understanding knows and understands, shall not be torn; who can tear it? This is the
tribe that stays and drives through all times. The rotten leaves on it, I do not call it
green; they do not make the trunk; but it stands and roots more firmly in the same
storms, from which the forests break.
 Should I deny Christianity with my teaching? On whose account is this teaching
the adult? Could a heathen invent and bring it? Am I not with all that is good, come
out of his ground, over his stalk, over his leaves, still standing in his bud; what am I
doing differently than helping pushing for the full departure for the light of the sun
and the stars; Once upon a time, everything that still slept in the dark must
unconsciously become clear. But you do not believe that it is the same, the root and
the stem and the leaves and the bud and the flower; but it is the same thing, nothing is
torn out of Christ here, not even the smallest, and can not be uprooted; for only Christ
can grow through himself and the almighty nature of things through which everything
must grow.
Who taught me the doctrine of that God, who is my Creator, my Father, who is in
everything and through whom, the ever-united, the infinite, the all-knowing, the
Almighty, the All-Kind, the All-Loving, the Old-Right and the All-Merciful? What
could I do with all the Gentiles God, how could I build on, continue to build, build
higher?
Who has taught me the highest commandment that makes God and man into a
covenant? Looking at the Gentiles, do they know it, for whom the highest was, of
being the best citizen of one's own state, or even slaughtering the people to honor
their god? Who said the firm word to me? "It will not be over with you, if everything
also seems out, and with action here will you build your future house"? Who always
secretly warned me, held me back, when raw inference and my own wisdom wanted
to lead me dark ways, away from God, apart from the belief in my own salvation, just
guided me straight through all confusion, always keeping me a bright goal? I do not
thank Christ for a long time, hidden he leads me by the hand, I did not know it, so
many do not know how he leads them, and yet could not escape the way, for I
remained by his hand, feeling the train well, but not seeing the leader; and finally led
me to a high mountain, over which lay the wide firmament, all the stars had come to
life, and sang all the price of the one. I looked back at the tangled path I walked, the
fog all that now below me, the gray of the heathen, who now behind me, and thought
and thought, who led me to this clarity? Then suddenly he stands before me in a high
luminous appearance and says: It was me. And finally I thank him. And there was
much danger on my way, in which so many lost their God, as I walked up the passage
through a nature that truly did not bare Christ of their God; he found her exposed; For
the Jews, it was but a dry stool of God; apart in pagan splendor, only pagan limbs lay
in God's limbs. Then Christ put his foot on the stool's highest purest part, and extends
his hand down, and pulls, as I have learned from me, the people of the night and the
confusion down to the clear height, it always hangs one after the other, and the chain
gets longer and longer; at last all humanity is drawn up; He sets it up first in God's
spiritual kingdom of heaven, that is what is done above all else, until God gathers
members of the body again, and a new wind blows over the waters of the new
creation, so that new breath comes into nature. the dead rise and spirits live, weave,
where now only stones, grave and grass. Then Christ put his foot on the stool's
highest purest part, and extends his hand down, and pulls, as I have learned from me,
the people of the night and the confusion down to the clear height, it always hangs
one after the other, and the chain gets longer and longer; at last all humanity is drawn
up; He sets it up first in God's spiritual kingdom of heaven, that is what is done above
all else, until God gathers members of the body again, and a new wind blows over the
waters of the new creation, so that new breath comes into nature. the dead rise and
spirits live, weave, where now only stones, grave and grass. Then Christ put his foot
on the stool's highest purest part, and extends his hand down, and pulls, as I have
learned from me, the people of the night and the confusion down to the clear height,
it always hangs one after the other, and the chain gets longer and longer; at last all
humanity is drawn up; He sets it up first in God's spiritual kingdom of heaven, that is
what is done above all else, until God gathers members of the body again, and a new
wind blows over the waters of the new creation, so that new breath comes into nature.
the dead rise and spirits live, weave, where now only stones, grave and grass. One
always attaches to the other, and the chain becomes longer and longer; at last all
humanity is drawn up; He sets it up first in God's spiritual kingdom of heaven, that is
what is done above all else, until God gathers members of the body again, and a new
wind blows over the waters of the new creation, so that new breath comes into nature.
the dead rise and spirits live, weave, where now only stones, grave and grass. One
always attaches to the other, and the chain becomes longer and longer; at last all
humanity is drawn up; He sets it up first in God's spiritual kingdom of heaven, that is
what is done above all else, until God gathers members of the body again, and a new
wind blows over the waters of the new creation, so that new breath comes into nature.
the dead rise and spirits live, weave, where now only stones, grave and grass.
Truly thousands do not know what they thank him, and do not thank him for
that; well deny and ridicule him. They think that everything is of today and yesterday,
of here, therefore, of father, mother, people, of authority and king, they see the leaves
growth individually, not the some deep root, they see the deep root, and not at the
same time the high leaf abundance. Christ said, Let the little children come to me and
refuse them, for such is the kingdom of heaven. If we were not brought to Christ as
children, as we still record His words in unconsciousness, not questioning, not
pondering, only sensing the pull and pressure of His blessing hand, and blessing did
not set in irrepressible tracks whether we ourselves what should once lead us through
all the errors of our consciousness, To hold against all the reasons, the self-developed,
self-developed, always wanting to do otherwise, as if God's word too simple and
outdated? It would probably have happened to our all kingdom of heaven. Now the
blessing of the faith of children, without our knowing it, often without us wanting it,
still works in habituation, awe, conscience, whether we also know nothing of
Christ; not only that which flows into every heart in his childish youth, that is what
holds him; he has become a member of the congregation, established and sustained
by Christ, being taught, preached, and preached and counseled in the churches, in his
lanes, in the town hall and court in the sense of the doctrine he taught; although not in
a thousand individual cases, on the whole it happens, the state wants out
there, Wherever the people want differently, the people judge in such a way, where
not the judge, and no one can escape the influence, whether he wants to; for earth, air,
and life, all things are Christian; You may well deny the name of Christ, the cause of
Christ compels you, whether you will; in a thousand separate things you depart from
him, and yet, if not free from him, remain chained to him, chained even by that wide
bond of goodness that embraces all Christendom, which does not leave you, if you
will leave it to what Christ has for you Stop if you do not hold him.
You say that there was enough good among the Gentiles; but there was not the
awareness of what all the good things hang last. You say: Nature and art did not bring
us Christ, that came to us from the Gentiles; surely it came to us from the
Gentiles; but only through Christianity does it have to go through, to purify itself, it is
to come to us as pious; yes, Christ must nourish himself, he must eat a lot, he must
drink, so that his body grows tall, in it all becomes alive and healing, while the world
grew lazy with the Gentiles; that is why paganism fell.
You attribute everything to Christ as a mistake, what is still missing for
Christians; it is not a dead work, what he founded; What are you angry for, that it
should also grow through you, when it is time for it to grow? You lay as guilt on
Christ all that he has not yet dropped, which must fall once; but was it already ripe
for it to fall? Is not it enough that he has determined what must stand? You bring all
blood to Christ's head, what was shed in His name and for His name's sake; but if this
is also blood from the same source of love, Christ's own blood flowed from it; and do
you wish to see that, as the trunk must have bleed, the branches must also bleed to
grow? It is not Christ that is the fault of all Christians, that so many thousand evil
prevail through Christianity. Look at Christ's own change, your own teaching. You
must read it, read it again, teach as it has, gone, how it has acted and suffered; he
himself; and do not throw at him anything that those who bear his name do.
The best and the purest, which was true of faith and love for God and for men, had
been allied to one point; From this he was made whole; with all his senses, thoughts,
and costumes, he absorbed them, and poured them back from a bright point, not
merely in teaching, in action, in life, in dying; through all pores he came out of him
into all the land. So pure, so high, so holy, no one has put God before us, so high no
one what the highest commandment of the world; yes, many a pagan has obeyed, it's
already in the old league, there it stands among other things; he has put it above all
else, he has made it over life, he has sealed it with death, that is what makes the
command live first, that makes it overcome the evil in the world.
But above all the old good, which receives a firmer foundation through him, a new
and higher thought arises in Christ's doctrine, actuated in his doings; Anyone who
calls himself a Christian, and whoever believes in it, and believes in Christ as the one
through whom this word is made flesh on earth, who may call himself a Christian,
may not confess some of the zealot's sentence; There it is that we can call Christ the
mediator.
It is he who has instituted the doctrine of the kingdom of heaven, the invisible part
of it all; it is he who has erected the first pillars of the church, the visible, which shall
all gather together in one and the same sermon; many dwellings of God were before
scattered on earth; every one spoke, that is my father's house; there Christ came to
make the earth, the whole, to the God of some a few sole house, that is his visible
church; and shows over it in the high heavenly house, and points out of the
narrowness, the darkness of this world in the height and brightness of the
hereafter. That he has set the highest point, that he has set the unifying and the
fiercest, that he has set the one to unify and the best, the highest, which no one has
ever done before, no one does it for him, for he has done it.
"Therefore go, and teach all nations, and baptize them in the name of the Father, and of the Son,
and of the Holy Ghost, and teach them to keep all that I have commanded you." (Matthew 28,
19. See Marc. 16, 20.)

"Or is God alone of the Jews God? Is not he also the Gentile God?" Yes, of course, also of the
Gentiles God.
For it is a certain god. "(Romans 3: 29, 30).
"There is no difference between Jews and Greeks here, it is all A lord, rich above all who call
him." (Romans 10, 12)
But Peter opened his mouth and said, Now I learn with the truth that God does not look on the
person, but in all sorts of people, who fears him and does him right, he pleases him. " Apost, 10, 34.
35.)
Truly, not alone has all gathered under him, and drives the sheep more and more
into his hurdle, that he is the best, purest man ever to have been; he must, of course,
succeed if he succeeds; but that alone did not do it; probably many have been, though
not with such a great, yet so sincere, sense of the whole of God. Even that did not do
it, that he strengthened and purified the old doctrine of the great one God with a
chosen people, that stood there for a long time and stood still for a long time; but that
is what has been agreed upon among all, and will unify all who are not yet
unanimous, that he may at first conceive the idea of the unification of all from the
point of view of which alone an unification of all is conscious in the consciousness of
the earthly world brought
That was probably different, since the Jews thought only salvation was granted to
them by God, and all other peoples on earth were rejected; that was probably
different, since the Gentiles, instead of seeking in God a bond of love, thought their
gods themselves in human disunity; which is probably different still in Islam, where
hatred of other faiths and external business activities weighs equal to the love and
action inspired by love for the neighbor, who knows only blind faith, washes and
counted prayers for the Christians intimately cordial understanding with God 2) And
what he has of the good, there is still Christ's trace; woe to him that he did not quite
build on him; that will let him fall in the future.
2) To fight infidels and swing the saber against them is one of the 12 articles of Islam.

Who, as Christ knew, said that all men should be so connected and cooperate, and
need for the sake of their salvation, as members of one body? Once upon a time one
saw only scattered people and peoples; The divine of other religions could not, in
their own confusion, pacify the people, or merely hover in tyranny over the human,
and impel men externally, yet they did not bind them inwardly. Who, like Christ,
raised and sanctified the bond of love for God and for one another to the bond of that
body itself? Who has shed his own blood in death, that it flows animatingly through
the great body? For the fatherland many have shed well, but who shed it for all
mankind, who, like Christ, thought only of the existence of a whole humanity for
which one could shed it?
That is why Christ is the Redeemer, that he has dissolved all the bonds of
individuality in which men could not come together, the bonds of the arms with
which they should embrace themselves; he has made a single, all-in-one band. That is
why Christ is the Redeemer, that he has broken the root of sin, man's vanity,
selfishness and self-will. Salvation through him and a blessedness is of the same
purity as that enjoyed by God, who has participated through Christ's example,
doctrine, deeds of the senses, who only lets him find salvation in peace with God and
those with him under God. There is no eternal joy, as in this attitude; and no kingdom
of heaven can exist, as among those who agree in it; anyone can open the door for
themselves, when he opens the door of his heart to this sentiment; But it is Christ
who has given the key to all of them.
It is true that before Christ all those who wanted the right, good, noble, worked for
the good of humanity, and built on higher reign, might be Jews or Gentiles, even in a
higher sense of God, than in the common sense that they are all in the same God is, as
is the evil, who is against God's mind. But the better ones went with God's mind,
following his general course. But it's another thing, go along in the train and do not
know, from the trough the train comes, still where the train goes, and do not even
know that it is a general eternal train. Since one dodges easily from it; one always
remains uncertain of his fate and goal; you can not lead anyone else safely. But to
awaken the consciousness of the common train together, to go through the terrors of
death in this train and to drive others; that is another one yet. And that is what Christ
did.
So no one should deny, least of all the Christian, that the idea that entered into the
consciousness of mankind through Christ has always been unconscious in it and had
its disciples; How would it be an eternal and eternally true idea, if it had not always
been governed from the beginning, so that pagans and Jews could act in the same
sense and be Christians before Christ? But a firm and common direction could begin
to take human life only in the sense of this idea, when it began to appear with
consciousness in it; that was a new higher inheritance of them into humanity, and
even every single action and thought could only then be sure of the good
direction; and only from then on man could fully expect, acquire and enjoy the goods
of salvation, some of them full, louder, To be sure of the good direction and the good
goal, to find the attunement with God's will and the unification in the good with
others, partly to join the otherworldly new entry into the kingdom of Christ and
hereby the society of those who are already here below have joined his banner and
will find there again in a higher sense and in a more conscious relationship. But those
who thought and acted without knowing anything about Christ are not lost for
that. What they still lack, they will win. Christ himself went down to hell. We'll talk
about it in the future. partly to join the otherworldly new entry into the kingdom of
Christ and herewith the society of those who have already joined under his banner
and will find there again in a higher sense and in a more conscious relationship. But
those who thought and acted without knowing anything about Christ are not lost for
that. What they still lack, they will win. Christ himself went down to hell. We'll talk
about it in the future. partly to join the otherworldly new entry into the kingdom of
Christ and herewith the society of those who have already joined under his banner
and will find there again in a higher sense and in a more conscious relationship. But
those who thought and acted without knowing anything about Christ are not lost for
that. What they still lack, they will win. Christ himself went down to hell. We'll talk
about it in the future. what they are missing, they will win. Christ himself went down
to hell. We'll talk about it in the future. what they are missing, they will win. Christ
himself went down to hell. We'll talk about it in the future.
What is presented here as the essence and essence of Christianity, to be seen as
clearly as it has been set out here, was not, of course, a matter of our own once very
limited view; Another person pretended to us that we gladly took the pencil out of our
hands, happy to have gained our own light and our own safety, glad to be able to
found this work on solid ground.
The view developed here of the nature of Christianity is in fact only a paraphrase of that which a
more in-depth scholar of the Church's things (whites) has also developed more thoroughly in his
writing "The Future of Protestantism, Speeches to the Educated".
How good, how beautiful, how true is this conception of Christianity. It allows us
to fully understand what makes Christ rise above all men and his church, as one will
rule over the whole earth; It reconciles all the quarrels of the denominations, since
what they are arguing about is no longer essential. It gives a solid core to the union
from all sides, but not dead or merely negating, but to the living growth, and still
firmly and completely and that there remains unity, as it otherwise deviates, still gives
freedom and space to every higher development, development, and training in life,
art, and knowledge, so that the foundations of Christianity must only be more firmly
rooted, and the point above must rise only higher does not let us ask anxiously or
quarrel about what gold, what slag in the Scriptures, whether all slag gold, whether
all gold only slag; the gold, it shines through all the slag.
Or does it seem to you too little that it is only one thing that appears here as the
essence, core and center of Christianity? You would rather like a lot; In the one and
the other still one shall keep, that he may be and be called a Christian; and starts
arguing again what it is. So you would rather a heap than a rock, and all your heaps
are only cut off from the rock best. So be glad that instead of the many you have one
in which all things are decided to do what they need. Of the many you had enough,
too much of the many, and did not find one thing about it, and so many left
themselves. Well, it does not hurt many, as long as it remains in one, now does not
harm the dispute, so long he only for many. As long as you are united in that One,
and know that you are therefore Christians, you have free all other thinking, Mine,
with or against each other; it's just not against the one; so it is not against salvation.
 In such a sense, Christianity understands and acknowledges that I do not deny
Christ, but still to be a disciple, the disciple of the Lord, in spite of the fact that I
partly drop some that many probably reckon with in his Christianity; it is not all
Christ that a Christian expects; sometimes going far beyond what Christ taught, it is
not abandonment, it is a growth of his teaching; by contradicting some things that
contradict one another in today's Christianity; Christ did not contradict himself, but
Christians and himself. Christ's own doctrine is holy, and Christ himself holy, who
brought it; His doings, more than the teaching, were sacred and one with his teaching.
Once I came to a city full of houses and palaces of bricks, ashlars, and marbles, all
purposefully and regularly built, firmly fixed, and one in surpassing the other. But in
the middle stood an old hut, awkward, usable for no human purpose, full of hatches,
holes, dark corners, nothing to match; it lacked braces, struts, supports; a miracle that
she only stopped. And I laughed over the hut, the rest of old, half-barbarous time in
such a beautiful, rich city, and said: Tomorrow it is rubble. And when I returned after
a hundred years, rubbish, all the houses and palaces were all around, rubble or rebuilt,
and others stood around elsewhere, according to new rule and for new purposes. The
old hut stood in the middle of the old place, unchanged, with its hatches, holes, dark
corners, the same, as if I saw it the day before a hundred years ago, as if broken by it
was the tooth of time that breaks everything. And again after a hundred and again
after a hundred years, it was always the same, the old hut still the same, while
everything was new. Then I said: That is how she holds God's power. And out of the
houses and palaces many sick and many weary men came, and slept in the streets,
and could not recover, and helped no doctor; but whoever went into the hut, who
himself seemed in need of the doctor, became healthy and happy. Then I said, Here is
the salvation of God. And when I entered the hut, I saw one who laid his hand on the
sick and the tired, of whom they were healed; and I recognized Christ. And again
after a hundred and again after a hundred years, it was always the same, the old hut
still the same, while everything was new. Then I said: That is how she holds God's
power. And out of the houses and palaces many sick and many weary men came, and
slept in the streets, and could not recover, and helped no doctor; but whoever went
into the hut, who himself seemed in need of the doctor, became healthy and
happy. Then I said, Here is the salvation of God. And when I entered the hut, I saw
one who laid his hand on the sick and the tired, of whom they were healed; and I
recognized Christ. And again after a hundred and again after a hundred years, it was
always the same, the old hut still the same, while everything was new. Then I said:
That is how she holds God's power. And out of the houses and palaces many sick and
many weary men came, and slept in the streets, and could not recover, and helped no
doctor; but whoever went into the hut, who himself seemed in need of the doctor,
became healthy and happy. Then I said, Here is the salvation of God. And when I
entered the hut, I saw one who laid his hand on the sick and the tired, of whom they
were healed; and I recognized Christ. but whoever went into the hut, who himself
seemed in need of the doctor, became healthy and happy. Then I said, Here is the
salvation of God. And when I entered the hut, I saw one who laid his hand on the sick
and the tired, of whom they were healed; and I recognized Christ. but whoever went
into the hut, who himself seemed in need of the doctor, became healthy and
happy. Then I said, Here is the salvation of God. And when I entered the hut, I saw
one who laid his hand on the sick and the tired, of whom they were healed; and I
recognized Christ.
The old hut, unfit for human purposes, poorly fitted according to human rules, with
its hatches, holes, dark corners, missing braces, struts, supports, that's the holy
scripture. You look at them with human reason; what is tenable about it, what is it to
mock the mockers, how can it still retain a place in the rich market of scriptures, the
beautiful, the newly created, fully clear human wisdom, with well-connected and
well-proved sentences? Can she take it with only one? And yet, the scriptures, the
most beautiful and the most intelligent, which insist on the eternal nature of their
doctrine, are giving place to others with another new doctrine. Scripture is and will
continue to exist, and Christ's Spirit in it as Lord and Guardian will always make
happy and healthy all,
Does not every effect have its cause? Well then, what is the cause, that the Bible,
despite all the gaps, the dark, the contradictions, the miserable misfortunes, stands for
millennia, a center, a stop, a blessing for thousands, even millions? In these defects
itself it's not. If, therefore, it still can exist and exists, since everything lacks, whereby
a human work could hold itself, since it would have to fall under all human rules,
since humanly incomprehensible is that it still stands, then it can not be human force,
what receives it , The same defects which deride the mocker are just the strongest
testimony that it is held by divine power. So be not afraid to hide, hide and deny the
bible, whose every human work would be ashamed and ashamed. You only hide God
by hiding defects that a work of man could not last. What does God care if it will last
and looks beautiful according to our rules; every stone and beam was good for him,
and one with a sacred meaning was added to the work; yet it was with a holy mind, it
was with the hands of men, and Christ, the helper and the Lord, has himself laid no
hand to the external work; Everything does not fit, everything can not fit. But only
the beams, stones are the ones that do not fit. And who visits and searches in the
house the beams, stones; enough if only the Lord dwells in it safely and easy to find,
and find help with him easily. And is not it? A gate around who points to the defects
with diligence, a gate who denies them. You are there; but whoever respects what to
look for and what to strive for alone,
The above is only a description of a beautiful passage which I found in the book of an equally
intelligent and ingenious Christian artist (von Kugel, "Of the contradictions of the Holy Scriptures."
1850, p.
"One should think that construction on such an uncertain and fluctuating ground, as the
doctrinal concept of the Holy Scriptures seems to have been, would long ago have crumbled, and
that no one could ever be won with such obscure, unclear doctrine, but behold, these unlearned
doctrine continues to make us happy, and the building is firm and unshakeable, as if it were founded
on an eternal rock, which is striking, both the firmness and the everlasting blessing of a sermon so
foolish as to hide its face In the wisdom of this world, not only of the doctors, but of the disciples
on the benches of the school, and here, by laying hands on the immense and irrefutable results of
Christianity, we have at once grasped the evidence,that in spite of all the contradictions of our one-
sided understanding, yet in the Gospel there is a power of God which destroys the understanding of
those who understand. "
So, especially of the Bible itself, what is in the Bible:
"For divine folly is wiser than men are, and divine weakness is stronger than men are.
What is foolish before the world, God has chosen that it makes the wise to be ashamed; and
what is weak in the face of the world, God has chosen to put to shame what is strong.
And my word and my sermon were not in rational speech of human wisdom, but in evidence
of the Spirit and of the power "(1 Cor. 1: 25, 27; 2, 4).
In the spirit I once see a splendid building towering around the hut, big, that it
wants to disappear in it, with many gates, high towers, colorfully painted windows,
and everything urges itself to sing in praise. But the hut still stands in it the old
one. And this hut is the whole core, the most sacred dungeon in it, the whole thing
would be nothing but a colored shell; as once in paganism, the new temple held the
old unhewn stone as the holiest where the fathers first experienced their God. But
here is more than stone, here is living experience of the Fathers of God Himself. A
beautiful light breaks through the windows of the wide structure, radiating from the
ground and onto the walls and the hut in it, which becomes transfigured; but from the
hut breaks a light that shines from one heart into all hearts,
I want to help build this great structure, I can not even see the completion.
But how was it possible that the Bible, when it brought God's work and word, even
if brought to us by human hands, bore so many defects in all directions? So first of
all, how could it be possible that the world, which is also the work of God, created by
the word of God, has so many shortcomings on all sides? If one is possible, that's the
other one too. The Bible, of course, is supposed to be a divine or god-given work in a
different sense than other works in the world. It is her too; but not only is God. It also
reflects you with God's world of defects; but so that God so more shines through in
them for those who seek him in, the more the defects appear to those who seek them
through these defects themselves and overlooks all mistakes; they are always there
when you want to look for them, and they are always more, the more you look for
it; but even God becomes more and more, the more one seeks Him in it. That's the
Bible's meaning. God does not reveal himself in the Bible as he is nowhere, but rather
gives the pattern of how to search for him in the world with all its defects that are not
his. The divine One, the highest, the whole, the eternal and eternal solid, which
passes through the multiplicity and fragmentation, the conflict and doubt of all lower
human and worldly things, has not abstracted abstractly from these defects in the
Bible, but is only brighter conscious and powerful in action. Anyone who pays
attention to that one thing, the highest, the whole thing, does not misunderstand the
shortcomings, which are only external ones. Often they are only seemingly. That's the
Bible's meaning. God does not reveal himself in the Bible as he is nowhere, but rather
gives the pattern of how to search for him in the world with all its defects that are not
his. The divine One, the highest, the whole, the eternal and eternal solid, which
passes through the multiplicity and fragmentation, the conflict and doubt of all lower
human and worldly things, has not abstracted abstractly from these defects in the
Bible, but is only brighter conscious and powerful in action. Anyone who pays
attention to that one thing, the highest, the whole thing, does not misunderstand the
shortcomings, which are only external ones. Often they are only seemingly. That's the
Bible's meaning. God does not reveal himself in the Bible as he is nowhere, but rather
gives the pattern of how to search for him in the world with all its defects that are not
his. The divine One, the highest, the whole, the eternal and eternal solid, which
passes through the multiplicity and fragmentation, the conflict and doubt of all lower
human and worldly things, has not abstracted abstractly from these defects in the
Bible, but is only brighter conscious and powerful in action. Anyone who pays
attention to that one thing, the highest, the whole thing, does not misunderstand the
shortcomings, which are only external ones. Often they are only seemingly. We must
seek in the world with all its defects, which are not his own. The divine One, the
highest, the whole, the eternal and eternal solid, which passes through the multiplicity
and fragmentation, the conflict and doubt of all lower human and worldly things, has
not abstracted abstractly from these defects in the Bible, but is only brighter
conscious and powerful in action. Anyone who pays attention to that one thing, the
highest, the whole thing, does not misunderstand the shortcomings, which are only
external ones. Often they are only seemingly. We must seek in the world with all its
defects, which are not his own. The divine One, the highest, the whole, the eternal
and eternal solid, which passes through the multiplicity and fragmentation, the
conflict and doubt of all lower human and worldly things, has not abstracted
abstractly from these defects in the Bible, but is only brighter conscious and powerful
in action. Anyone who pays attention to that one thing, the highest, the whole thing,
does not misunderstand the shortcomings, which are only external ones. Often they
are only seemingly. In the Bible, too, it has not abstracted abstractly from these
defects; on the contrary, it has only seemed to be more brightly conscious and more
powerful in action. Anyone who pays attention to that one thing, the highest, the
whole thing, does not misunderstand the shortcomings, which are only external
ones. Often they are only seemingly. In the Bible, too, it has not abstracted abstractly
from these defects; on the contrary, it has only seemed to be more brightly conscious
and more powerful in action. Anyone who pays attention to that one thing, the
highest, the whole thing, does not misunderstand the shortcomings, which are only
external ones. Often they are only seemingly.
In the above-mentioned work by Kiigchen (p. 11), a striking picture explains a reason for many
of the only apparent contradictions in the Bible, which lie in the fact that we underlie the factual
circumstances and experiences underlying the writing of the Bible to speak in it, far too far away, to
put us everywhere in the right center of their conception, where it can easily happen that different
reports, which represent the same thing from different sides, seem to contain contradictions, which
nevertheless actually do not lie in it.
"Imagine that someone grew up in the cellar and does not have a picture of the plant world in
it, but in the conversation of his friends who go in and out of him, the contradictory nature of the
remarks about one and the same plant came to mind The one says occasionally about her, she grows
up, the other, she grows into the depths, once it is said that she has rooted, another time, she has
gone through a whole garden, how will he be now, if so the friends have gone away, but he lacks all
living intuition, can form a picture of that plant, but rather he will become astray in the whole plant,
she is not there for him.
 Likewise, it has been made for those who questioned the Scripture without any presupposition
and interpretation of the faith. "
It is disputed whether the Bible was created by divine inspiration or not. Now all
good things can be thought of as being a breath of God; but here it is more than a
mere breath; a wind comes from it, which goes all over the earth and gives off a
thousand puffs, and does not stop blowing and blowing stronger and stronger, and it
is probably fitting to see the breath of God in such a wind much more than in any
derived one and accompanying small fleeting breaths that one earthly blows to the
other. Could a human being too, or could the many people who wrote the Bible, with
their feeble breath, blow in the wind that now blows so powerfully, fruitfully,
everlastingly from it? What they could do as humans without God 3), were only their
human weaknesses and contradictions (because all higher volume is in God), and
they have contributed, but the wind blows strong despite all these weaknesses. That's
how he got higher.
3) See Chap. VI. H, J.

One may imagine that one could have had the true and the good of our religion
even without the Bible: well, then something else would have had to represent the
Bible; but God has once bestowed her writers to open to us the source of salvation for
all time, and we can not turn this grace away from them and from her without
depriving ourselves of it. The river can not clog the spring from which it flowed
without clogging itself; He can not do it, because he would have to flow towards
himself.
After all, there can not be a more holistic and holistic idea for humanity than being
brought into the world through Christ and brought to us through the Bible. Therefore,
this idea must persist and be continuous all the time. And not only exist and work,
more and more around them, until they overgrow and dominate the whole
earth. Christ can only grow, not pass away.
But not only outwardly can he grow; Christ is not dead yet; what comes from him,
what comes into him again, subordinates himself to him, is his; what promotes his
cause belongs to him. And in that sense, I think, the doctrine of this book is partly his
and partly his, provided she and so far as she is a good one.
In fact, not as a tolerated only and in a purely external relationship, our teaching
joins Christianity. It can only develop and thrive on its foundation, though it does not
give to itself anything which it would not have to take after its original capacity; but
to offer him what he can serve and serve once. Let's take a closer look at these
relationships in which our teaching is at the heart and essence of Christianity.
The basic idea of Christianity unfolds on two sides in the coherent doctrinal
concepts of a heaven and the beyond. The first page of this doctrinal concept is
particularly peculiar here, with the second in the following parts of this text dealing
with the things to come. Christianity, however, consists not only in a theoretical
doctrine of the kingdom of heaven and the hereafter, which propagates itself from
Christ to its professors, but also to a real mediation of the highest goods of the
kingdom of heaven and the hereafter through his person, that is, the belief in the
mediation belongs to this mediation by himself. The acknowledgment of this
mediation, which seemed to contradict reason, will also be grounded in our teaching.
Let's look back. A celestial being takes over the mediation between God and us
after all relations that affect the earthly in common, is the steward of all our earthly
affairs, the most material and the most spiritual, the lowest and the highest, without
any difference; is mother, nurse and what not yet for us. But this being, even in regard
to its highest affairs, wants to be communicated with God in such a way that
everything lower, lower, itself receives direction, fruit, and salvation, and can find
this mediator only in the highest, which is at his command (on this side and on the
other side) of human beings, therefore, that that heavenly essence as a whole can not
replace not only a human mediator, but only himself in the human,
Let us explain by our own mind, as it is in the spirit above us, not forget that the
spirit above us has in its means whole spirits, we only intuitions, ideas, thoughts,
ideas.
Many thoughts rise in the human mind, common and noble, of this and that
content. Everyone has their consequences. But not all consequences of all thoughts
are equally important to the whole mind, equally far-reaching and significant. There
comes a moment when a thought awakens, which gives its whole future life and
thought a supreme direction, into which the flow of all thoughts and all action
gradually redefines, not that it deals exclusively with it, but everything what occupies
him, receives influence from it, is directed in his mind.
It is not for the first youth to conceive such a thought, or let us call it a life-
dominating idea; a long searching, trying often goes ahead, a drifting around in this
and that, but often the enlightenment comes apparently suddenly, in an unexpected
event, by an unforeseen experience, never unprepared, the thought breaks out of a
long perhaps dormant inconspicuous spiritual seed for which, on the other hand, the
ground of the spirit is loosened, and the seedling thus gains more space, and grows
ever more disintegrated round the ground. But it takes time before the whole life joins
the rule of this thought; At first, many things do not suit other thoughts and habits
that have become dear; often it lures off again, here and there, there arises strife and
conflict in spirit; will the thought overcome? And if he does not overcome, then he
was not the right one, and the right man in particular is in struggle and quarrel,
because he has to overcome all that goes against it, while the other fight and quarrel
is shortened by the fact that they themselves rather be overcome. But when
something is overcome, there arises peace, and, to the extent that victory succeeds,
the whole spirit becomes more peaceable, and a few, reconciles, promotes everything,
becomes more bound on the whole, and freer, unhindered in detail. Thus the higher
thought from now on represents the ruler in spirit, represents the whole mind in its
highest, best sense, not only in the highest, but also in the best, because only the good
has power to bind firmly. It is not a principle that binds the evil; to be rid of the band,
that's just its meaning. Thus the whole development of the spirit proceeds under the
control of this thought, just as the development up to now could only be considered
as preparation for it. And it progresses so swiftly and prosperously, as all the powers
that otherwise often clashed and splintered in relation to many ends that themselves
contradicted, now agree in relation to some ultimate end.
But as the higher thought governs the ruling, binding, pacifying, judging
downwards through the whole mind, it simultaneously acts as the mediator between
the whole spirit and something above the whole spirit itself, because only the idea of
something that itself transcends itself ruling the whole mind, binding, pacifying,
directing in a wider and higher sense, capable of extending a corresponding influence
downwards into the mind; indeed, the ruling idea in the spirit must itself be an effect,
a real expression of something dominating over the spirit; no empty appearance can
work into being.
It is true that the higher thought does not always need to be consciously considered
for every single thought, so that its dominion over it may exist; yet, in order to gain
the right power over the other thoughts, he must have appeared for some time with a
consciousness comparable to them in their midst, he had to have walked among them,
to once over them, to walk in them as their inspiring idea, not extinguished in them,
but evolving in them and dominating their own evolution. For in this life among them
he gains the first points of connection of the former life above them, in them, indeed,
he did not have to have merely changed in the ideal life, but in real life, to have
power and active relationships on the real life, that in Intuition led to regain. No idle
thought suffices; in the flesh he must walk, work from the flesh, he shall work again
on the flesh of life. But now he can still do it, even if his flesh is lost, if long
extinguished is the external being, through whose mediation he became innate in the
spirit.
But, you ask, is there any such thought in every human mind that dominates and
guides it in a good sense? does anyone want to awake any of these? How many live
to the end in the day! It is true, there is not such a thought in every man, it does not
want to awaken in every human being; only one should awaken in each one; only
here and there there is an echo of it, a drive more or less successful, and where it
works best, it is best; in no case does it succeed completely. But this proves that,
since each one is a defective being for himself alone, he must seek in addition to what
he can not find in himself alone with others. No human being should be lacking in
such a mediator, but since no one can have it completely for himself, if he were
himself the mediator, humanity, the spirit of mankind, or the spirit of the earth should
be his, because humanity's spirit exists only through him and within him. But every
individual spirit should gain a share in his higher mediation.
This higher mediation is established for the spirit of the earthly world, not merely
by a single thought, as in us, but even by a single earthly spirit, which for a time with
and among the other earthly spirits in the flesh, but one, who in his life and thinking
brought to consciousness the one whose first threads were bound into real life, which,
all around him, was to embody all the human spirits subordinate to the Earthen-Spirit,
to peace, harmony, and the right communal way of their destiny to bring and to be
able to obtain it; to which all earthly spirits must yield in order to become partakers
of eternal salvation, and will once, here or there, submit. As it is written (Phil. 2, 10),
Christ, then, is the spirit governing the earthly world in supreme relations, and
communicating its higher relations with God in the purest sense; not above the spirit
of the earthly, for he himself is therein, but the representative of the Most High and
Most Holy in the spirit of the earth, from whom all influence is received, the more,
the longer, the longer; even a son, an imprint of God of the whole in the earthly.
Just do not take, if you want to recognize Christ's meaning for the earth, Christ, as
he walked in poor clothes, in the small Jewish people; he had no where to lay his
head; only a few, sometimes doubting, partly only half-understanding,
followed; because they pushed and crucified him; that is only the grain of
Christ; look at the tree, which is still of the same grain, which has grown out of it,
which shadows the world, wants to keep on shadowing, shines purely on the world,
wants to keep lighting up; kings bow to dust in front of him; His mother is blessed in
every land; there rise churches, the cross on which he was raised stands golden over
it; the wise throw all their knowledge to their feet; In colors and in tones, it is urgent
that everything should serve Christ; little by little the old idols fall all around.
Bethlehem and Golgotha.
He was born in Bethlehem,
who brought us life,
and Golgotha he chose
to break through the cross death power.
I drove out of the evening beach
, through the East;
And greater I saw nowhere than
Bethlehem and Golgotha.
How are the seven wonders Of the
old world dead,
How is the defiance of the earthly
strength Fallen
before the force of heaven?
I saw them where I would like to fall,
Into their ruins,
And stand in quiet glory
Only Bethlehem and Golgotha.
Get rid of your Egyptian pyramid!
In which only the darkness of the
grave, not of death peace,
man build up.
You sphinx 'in colossal sizes,
you could not solve the earth of
life riddle, as it happened
through Bethlehem and Golgotha.
Earth paradise at the Roknabade,
corridor of all roses of Shiraz!
 And on the spicy seafront
Du Palmengarten India's!
I see in your light corridors
Still death with dark traces.
Look up! Life comes to you
From Bethlehem and Golgotha.
Thou Kaaba, black stone of the desert,
to which the foot of the half world
bumps now, stand and breast, lighted
by your moon!
The moon will pale before the sun,
And the mark of
Hero, Victoria, Greeteth Bethlehem and
Golgotha , will crush you
.
O you
who wanted to be born in the shepherd
crib A child,
And, suffering pain on the crossbeam,
Have taken from us the agony!
The manger seems low to the proud,
It is the cross contrary to pride;
But you are near humility
in Bethlehem and Golgotha.
The kings came to worship
The shepherd's star, the sacrificial lamb,
And peoples have come
The pilgrimage to the tribe of the cross.
It went into battle's thunderstorms
The world, but not the cross in splinters,
When East and West struggled to fight
For Bethlehem and Golgotha.
(Rückert's Collected
Poems, IV. P. 248.)

You say: According to your teaching, Christ belonged only to the earth. And we
thought that he was a king of heaven. According to your belief, there must be another
Christ for every other star; because everyone will need one; how many there are
there; so ours would only be one of many. But we want one, it is one with God.
And have him yes. The Christ in God, the one with God, only enters the multitude
in the flesh, but remains above it as one in the highest. The divine Christ, ie, God
himself, on the part of his all unifying, conquering, reconciling, and for the sake of
eternity, the highest temporal and finite sacrifice not shying love, throws only a
reflection in every star, not hollow, no full of essence. The same divine feeling,
senses, costumes, the same word, for that is what the Bible calls what hovers in one
over all worlds, calling for the unification of everything in all worlds, in love, and the
atonement and reconciliation of all evil, the word, just as flesh had become flesh on
earth in Christ, flesh had to become the same on every other star, to bind and redeem
the souls; but whether it enters into how many stars, it always remains one in God,
and remains the same, nothing can destroy it, nothing decay; the Christ of every star
has it completely, has it just like the other, is born of it, is completely in it with what
makes him to Christ, with his senses, aspirations, poems, thinking, as if he were the
other. They are the same sons of the same father, equaling a hair in what they all
share, different only in the flesh in which they walk, in the eye, in the ear, in the
shoes, the clothes, and the trimmings each one after another's star; the human son a
human. As such, he had earthly brothers, as the Son of God he created the heavenly
ones, as he did, for God surrenders to other stars as to the earth with his power of
love.
Well, you think the Christ, who once descended to earth, lived on earth before, but
now he is back to the heights from whence he came, with God himself, far above
us. We no longer have Christ, we do not need him anymore, we have his estate, we
share his inheritance. The propositions and the treasures of faith, hope, and love that
were left of him, are the inheritance that replaces us, with which we continue; we
may remember Christ with thanks, but only like a man of yesteryear, now far
away; only in the future we will catch him up again. His spirit, let us say, dwells
among us, dwells in us, dwells in his church, dwells in the hearts of the faithful and
the pious; but we only mean that which is and is bound in our minds in our minds. He
is still supervised by his church from above. but she herself lives only from his
memory, which he does not himself. And if some want to grasp it more deeply, and
do it really, and think that they also have something in them of the living Christ
himself, not just a likeness; so it is considered folly and superstition, for Christ is
over.
Truly, however, if it were so, it would be but a vain, hollow creature around the
whole of Christianity, so we all were connected only by one name; and only that
Christ lives on in his Church in a more knowing way than the Christians themselves
generally mean or know, not as external, but as inner spirit, keeps the Church
alive; just as the world persists only because God dwells in a more knowledgeable
way, not outside, but in it than we ourselves generally mean or know. If it is not true
what Christ and his disciples so often said, and what most consider to be a mere pun,
that Christ has his body in his church and church, we have only divided into his
clothes. And if we are not all like Christ, our role model, we have already built the
body of the hereafter in this world, and not built in one with it, how should we find
ourselves face to face with him in the hereafter? But where he is, we should be
too. But in the future in the doctrine of the hereafter.
The doctrine of the soul of the stars is not Christ's teaching; but it is not against
Christ's teaching; It appears only strange to Christianity to the outward appearance of
knowledge, but it is not according to meaning and essence; does not belong to the
ground, and therefore not to the first of Christianity; that is what we have from
Christ; but may come after the first, to multiply and strengthen,
 Christ came down to bring salvation to humanity, that was the purpose of Christ's
teaching, deeds. He should make one thing out of the multiplicity of men, close them
firmly and directly to one another in God, not dispel their gaze between a multitude
of distant worlds, beings to which salvation does not initially depend, or even a
seemingly outgoing alignment in the stars between man and God, since it could still
be considered as such, and threatened to bring a heathen being so close to
paganism. But that is all different now, by Christ's rooting and growth itself
differently. Over the reason he has laid, the gaze may now sweep on; what he had
first scattered, he may gather; Christianity may now enrich itself with what it would
have lost in Christ's time. Christ threw away all wealth to lead us to the pure clear
source of all wealth; but wealth should not always be lost for us. Christianity requires
the extension and strengthening of the external works; we make the sky with the
angels.
If Christ wrapped all human beings in a bond of love and linked it in God, does it
mean to loosen this intertwining and linking in God rather than solidifying it, even if
we also show an original knot of this connection in God? But a knot of linking spirits
is itself a mind. That's the spirit of the earth. Now, through Christ, this knot has only
once again been narrowly and intimately contracted, so that it has become a knot in a
higher sense than before. And we should become more and more aware of this.
And does it say that contradicting Christ's doctrine, when we also link the souls of
all the stars in God, as Christ does the souls of all men? But Christ did not do it to
man, except in words, as we do and do in the stars; but in deed and cause and life; not
only showed the connection, but even formed in the highest and best sense, which is
of course another.
Christ is the living eye that surveys and fills all the flocks of the earth in one and
makes them fat.
But we are the hollow telescope on the eye, which is directed towards the flock of
the sky. And if he does not lend us his own eye, only foolish pagan bills fall into the
pipe.
That the view of an inspiration of the stars does not contradict the original foundations of
Christianity can be proved a posteriori by the fact that no heresy was found in that view, especially
in the earliest times of Christianity, unless the Bible itself is clearly stated. Some, in particular the
church father Origen, have even declared themselves directly for this belief. Later, of course, the
negative view prevailed. To prove the following place from Petavii Theolog. Dogmatic. (III p.146):
"Hanc eandem (opinionem, quae astris animam tribuit) porro ex Academia et profana philosophia
sumptam Christianis auribus importavit Origen, ac ridiculis et anilibus commentis studiosorum sui
infecit animos; quae et in primo libro de Principiis capite septimo latius exposita leguntur, and in
Commentariis ad Ioannis Gospel obiter inserta: ubi pro astris ipsis suspicatur passum esse
Christum. Quinetiam in quarto libro contra Celsum illud idem diserte asserit, ac tam spiritali luce,
quam adspectabili putat illuminatos, fuisse. Si quidem illa etiam, quae in coelo sunt, inquit, astra
animalia sunt ratione praedita, et luce cognitionis illuminata sunt a sapientia, qui est splendor lucis
aeternae. Etenim sensible lumen ipsorum opus est universe opificis: Intelligible vero forsitan et
illorum, atque ex libero eorum arbitrio profectum. " astra animalia sunt ratione praedita, et luce
cognitionis illuminata sunt a sapientia, qui est splendor lucis aeternae. Etenim sensible lumen
ipsorum opus est universe opificis: Intelligible vero forsitan et illorum, atque ex libero eorum
arbitrio profectum. " astra animalia sunt ratione praedita, et luce cognitionis illuminata sunt a
sapientia, qui est splendor lucis aeternae. Etenim sensible lumen ipsorum opus est universe opificis:
Intelligible vero forsitan et illorum, atque ex libero eorum arbitrio profectum. "
"Porro qui sub Pomphili nomine Apologia edidit pro Origen, from Ruffino interpolatam, de
qua alibi disputamus, diversas in Ecclesiis sententias esse dicit de coeli luminaribus: quae alii
animantia esse putant ratione praedita: alii ne sensum quidem habere: neutros tamen ab aliis
haereticos censeri You Origines ipse in Prooemio librorum de Principiis: De Sole, inquit, et Luna et
Stellis, utrum animantia sint an exanima, manifeste non traditur. »
"Praeter Origenem supposititius quoque Clemens in libro V Recognitionum in eadem
versation opinion Apud quem Peter adversus simulacrorum cultores declamans loquitur sic: Tu ergo
adoras insensibilem, cum unusquisque has sensum nec ea quidem credit adoranda, quae a de facto
sunt et habent sensum? Id est solem et lunam, vel stellas, omniaque, quae in coelo sunt et super
terram, Justum enim putant, non ea quae pro mundi ministerio facta sunt, sed ipsorum, et mundi
totius creatorem debere venerari, Gaudent enim etiam haec, cum ille adoratur et colitur: nec libenter
accipiunt, ut honor creatoris creaturae deferatura Videtur et Ambrosius eidem affinis opinioni, nec
non Jerome Nam perspicue dubitare se Augustinus aka fassus est, cum aliis in locis non minus
dilucide sensu carere coelestia illa corpora docuerit. "
Petav's work is followed by the opposing views of other church fathers.
Paul says (Romans 3:31): How? Do we lift the law by faith? That was far
away! But we set up the law.
So we finally say: how? Do we lift the faith through knowledge? That was far
away; but we establish faith through knowledge; but to rearrange it also requires new
knowledge; But knowledge would be blind without the old faith.
And so we have put together all that we know of heaven and earth, to make clear
that the higher the knowledge builds, the higher Christ's doctrine expands, and stands
so firm with it; but the knowledge itself only exists with it.
"In the Lord's Church, however, the sexes should not go from life to death, but to an ever more
living, more conscious life." The slogan of Christian theology is "Forward!" The goal is definite and
clear enough, and now more than ever Theology of the future, that is, one which conveys to the
generations to come the gospel in indissoluble friendship with science as an eternal treasure of life
for new, stronger love. "
(Gap, Commentary on the Evangelist John 3 rd edition 1840 p.

XIV. Conclusions, Historical.

Finally, let us take a few reflections back to the entrance.

While the idea that the stars are higher animated beings now seems to fit or seems
to fit in none of our scientific and religious systems, it is, on the other hand, the most
natural outpouring of the first most unbiased view of nature, the first revelation of the
divine for man. All peoples, whom we can still eavesdrop on in childhood, many
even into the most beautiful youthful age, some even after many thousands of years
of development, look for the divine rather than out of or above nature, give spirit to
God, divorce both not; as they do not divorce themselves in knowledge. The service
is a service of nature. But in the service of nature, the service of the stars, as the most
distinguished individualizations of the divine, takes the supreme place. In fact, one
can assert that among all natural objects no more frequent and steadfast and higher
were worshiped than the stars, above all sun and moon. Peoples, who otherwise have
almost nothing in common, Greeks, Persians, Hindus, Greenlanders, Nadowessians,
etc., etc., agree in this belief, the best proof that they have not borrowed it from each
other, but have drawn from common natural source.
It is indeed different in belief in the divinity of the stars than in the peculiarities
which characterize the faith of the Jews, Mohammedans, and, let us add, Christians
themselves. These peculiarities are of the peoplebelieved only to the extent that they
learned about it from other people, and if once all Jews, Mohammedans, and
Christians died, and the Koran and the Bible were destroyed, it would be forever with
Judaism, Islam, Christianity in the special sense how they confront each other
now; even if the general and eternal truths, which Christianity has partly in common,
partly beyond, with the other religions, must again and again assert themselves
anew; but they would not assert themselves more securely than the worship of the
stars. It would, although all the worshipers of the stars die, continue again and again,
when humanity begins anew, because the causative causes for it are found in the
nature of things and of men themselves and indigenous ways.
What are these causes? In the splendor, the magnificence, the height, the
inaccessibility, the independent course, the mysterious order of the stars, the
dependence of man and of all nature on the most radical and most general relations of
their effects, their rule over the day and year and herewith over Businesses, hopes and
harvests of man. The head is man's highest, they go unspeakably high above his
head; they shine omnipresent over all lands. All regulation of life in time, all
guidance through the expanse of space is under her hat. Man must not look at the sun,
it shines so tremendously, but he can only look at everything through his
intervention. It opens, and everything awakes; she tempts the flowers, calls the birds,
is reflected in the pond and dew; everything smells and sings to her. Man does not
consider what that means, but without meaning to do so, he asserts his meaning, and
the more so, the less he thinks, and certainly the more correctly, the less he thinks, the
more, the more he considered; for the highest development of reason can only
rediscover the result of the first inherent instinct.
We foolishly believe that the savages are dazzled by the splendor of the sun and the
moon; How much better would it be to say that we are blind. We see nothing more
than large lamps in the stars, and it is probably lamps that ignite themselves, that go
through the room they illuminate themselves and nourish our life-lamps. What do
they have not more than our lamps, and the primitive peoples do nothing but take a
look at all that they have more in one, saying: They are god-feasted beings; but we
have lost the one glance, who sees everything at once, and see so much and many
things that we no longer see one thing about it, what is most important. There is a
saying, "He is so learned that he can not preach." But we are so learned that we no
longer understand the sermon on nature. And because we no longer understand them,
we only consider those who still understand them to be so incomprehensible; but here
is just something that they have kept ahead of our understanding, since it has been
lost to us through our use of the understanding.
To be sure, some seem to believe that it is sufficient to have cited the very natural
causes of belief in the stars in order to have refuted it. But to me, without comparison,
it seems more conclusive to conclude that he has such natural causes and causes, that
he also has his foundation in nature. If there were no such natural causes, the illusion
of such events would only have been created temporally and locally, and then one
would speak of deception. But there are really such. The instinct of the animals is
also properly guided by natural causes, which we just do not understand as well as
the animals. Man and humanity, however, are no less born with instincts that go only
higher in accordance with the higher faculties of humanity. What drives young
mankind to believe in the stars can only be from the same source as that which directs
the flight of the birds to a land never seen by them, never opened. But it is
there. Before the mind invented the ship and the compass leading to it, the existence
of the distant land worked in the soul and wing of the bird, which has no mind. It may
take a long time before definite conclusions will lead us to believe in the higher
spiritual essence of the stars; but that man finds himself driven to believe in it before
all conclusions proves so much or more than any later conclusion for a proper
foundation in this belief. But when man and humanity grow, the instinct is lost, and
he recognizes the mother's breast, no longer understands the mother's sounds. For the
instinct of man is not so tenable as that of animals, but from the beginning works
reason, reason, to destroy it; yes it should be like that. Therefore, even in the rude
peoples, as they are now and in history, we see more only its remnants, its fractures,
than the whole, pure, sure, full. It is precisely the first steps that make the uneasy
human reason that are the most misleading. Therefore, of course, insecurity,
vacillations and delusions in the faith of the rude peoples can not be lacking. Only
everything can not be as vain as we hold it, if it has developed so naturally, with
lasting principal and fundamental traits that go through all aberrations, and, let us
add, if only it is true,
And so we recognize the side of error in that soon the one supreme being
disintegrated into a multiplicity of beings, whose unity it was to remain, instead of
unfolding; instead of a god, there were soon only gods; soon the upper beings also
fell back into their splinters; so soon sea and air and forests, rocks were worshiped,
all that was single in the eye, and yet counts only in a higher summary than one. But
if we acknowledge these sides of error in the natural faith, by virtue of the fact that he
has already descended from his pure simple reason; In this way we shall also have to
look for sides of the truth which reveal the connection with this primordial ground
and its proximity; but what would remain true if nature did not remain alive, and not
at all divided into individual self-living beings beyond man and beast. But if this
remains true, there can be no question for the most mature reason that the stars are to
be regarded as the supreme individualizations of the divine above all else, as they
really stand out as such even in the naturalistic faith.
In urgent occasions for the service of the stars, which are in nature and in man, it
can only be conspicuous, and perhaps contradictory with the weight we place on this
subject, that it is not really quite thorough in natural growth Peoples, since one can
only say that he preferred to assert himself. Now a plant also has empty spots; but if it
does leave leaves on the most varied sides and on the most vigorous impulses, one
also counts the growth of leaves as their nature and necessity. No less natural and
necessary, however, does young humanity grow up with the belief that the stars are
god-like beings, even if they do not break forth in every part of them.
As the worship of the stars as gods instead of God already implies an error into
which the mind has fallen, since it began to forget and lose unity in multiplicity; On
the other hand, there is the forgetting and losing of details about other details in the
sense of the same mistake, only that the most important details are least subject to
them. The stars above us are after all not the only thing in which the whole God
alone, which is basically worshipable, reveals himself, and after the knowledge of the
whole God in his unity and versatility was at the same time no longer or even from
the beginning not entirely for the individual. The factions of humanity have shared in
grasping the various sides of the whole God, as this animal follows that one, that
direction of instinct. If you take all directions together, then you have the whole thing
again. Thus many, with their eyes fixed on the whole heavens, have worshiped the
whole of it without regard to the individual stars; others, directing their gaze towards
the earth, preferring their worship to earthly forces of nature, and in the multitude of
parts, air, sea, mountains, trees, animals, sought in vain to regain the already lost
whole. Some peoples are so dull, so degenerate, so deeply feral, that they only think
of their next physical diet and need. It always remains true that everywhere it is a
service of nature, with which mankind begins; even in the Nordic ghost and spirit
service it still haunts all the way in nature, and above all the stars have been
personified and venerated as divine special beings, especially those peoples who
themselves bore a germ of higher culture. That even the biblical conception of the
angels has grown out of this has already been mentioned earlier. And it must seem to
us wonderful and significant that, with so much cause for the fragmented
contemplation of the earthly powers of nature, which of course has not failed to exert
its effect, the earth, too, is worshiped not only by the ancient classical but by much
more primitive peoples as a being has enjoyed.
The greatness of the distribution of the service of the stars will be all the more clear if we take a
closer look at the detail. 1)
1)The beginning of the following is for the most part drawn from Meiner's Geschichte der
Religionen, probably not the best source where strict criticism is important, but sufficient
here, where it is only necessary to overlook the extent of the object.
 The worship of sun and moon by Greeks and Romans is well-known enough. In
addition, we find this worship in the peoples, which occur in the writings of classical
antiquity, in the largest extent, so with Egyptians, Persians, Assyrians, Chaldaeans,
Syrians, Phoenicians, Scythians, massage, Arabs, Indians, Celtic and Germanic
peoples , The names of Osiris, Hel, Bel, Bal, Abel, Alagabalus, Moloch, etc., are
considered by different peoples to be the sun; Isis, Mithra or Mader, Mylitta, Alytta,
Cabar, Alilat, Astarte, Derceto etc for the moon.
The same veneration is also found among the ancient Finnish and Slavic tribes 2 , Peruvians,
North American redskins, Malabars, inhabitants of Congo 3) etc
Next to sun and moon is the worship of the planets, which were known at the time of
antiquity with the inclusion of the sun and moon 7, hence the number of days of the week, and the
sanctity of the number 7 in general. Among the above-mentioned peoples, whose classical antiquity
is mentioned, the worship of the planets seems to have been just as general as that of the sun and the
moon. It also occurs among the Hindus, Ceylonese, Formosanians and others. The Peruvians also
worshiped the Pleiades in addition to the sun and the moon. 4) The same star is worshiped by the
Tapujians, a rude people in South America. 5) Among the Finns the bear of the great bear received
special honors 6) etc
Initially, the worship of the sun and the moon everywhere seems to have applied to the stars
in the sky as they are; Anthropomorphism has often taken hold of later times, and worship has
withdrawn into temples, transferring them to symbols and humanized images of these stars, so that
at last the bodies of nature have often been replaced by completely humanized persons, but which
still have their characteristics and significance borrowed from the natural bodies.
The Persians had long conquered Asia, the Greek islands and Egypt, still worshiping the sun
and moon without any temples and statues. Artaxerxes Mnemon is said to have built the Sun and
the Moon Temple and erected statues. A picture of the sun, set in crystal, shone above the tent of
Darius. 7) Under a similar picture, the Päonier 8) and the Peruvians 9) worshipedthe sun. The P.
Sicard 10)found a niche in an Egyptian rock, in which the sun was presented under the image of a
human face surrounded by rays and surrounded with victims and sacrificial priests. Horned disks
were symbols of the moon among the Arabs. The Greeks also formed the moon with horns and the
sun with rays. 11) All of these cited symbols or statues were lost to human-like images among most
of the great nations. As early as the times of Herodotus, both the Osiris and the Isis were
represented in human figures; only the latter was formed with a cow's head or with cow's horns. The
same historian saw and heard in the Temple of Belus at Babylon of no other than human-like
statues. The bronze statues of the Phoenician Moloch were humanlike in later times except that a
calf's head was put on a human hull. They stretched out their arms in which to lay children, who had
been sacrificed to him after making the statues glowing hot. 12)In later times, the Persians
introduced the Mithras as a beautiful youth and the moon in female form on a two-wheeled chariot
pulled by two horses. To express the changes of the moon, the face of it was given a triple
serpentine face. 13 The Celts in Britain thought of the sun as a beautiful, hairy young man, who did
not disdain the charming daughters of men; and the later Germans depicted the moon in the shape
of a man carrying a new horned moon on his breast. 14) Known is the colossal image of the sun,
which stood above the entrance of the port to Rhodes. 15)
2) Prichard, natural history of human beings. Th. III. Dept. l. P. 327. 334. 480.
3) Lindemann, Gesch. VI. 47. 52. 53.
4) Dobrizhofer, Hist. de Abiponibus U. 103.
 5) Dobrizhofer, lcp 104.
6) Prichard, natural. Th. III. Dept. l. P. 327.
7)Super tabernaculum, unde ab omnibus conspici posset, imago solis crystallo
inclusa fulgebat. Curtius III. Third
8) Pelloutier, Hist. de Celtes, à la Haye 1750.
9) Zarate, Hist. de la conquête du Pérou. Amst. 1700. I. 15.
10) Sicard, Mem. Sur l'Egypte. p. 176th
11)

12) Beyer ad Seldenum p. 257th

13) Philip a Turre cl
14) Dreyer's Verm. Schr. (1754) II. P. 798.
15) Plin. 34, 7.
There was a magnificent sun temple at the Natchez in Louisiana, and in Peru the Spaniards
found the most magnificent sun temples, among which the Temple of Cuzco was distinguished, in
which the walls were covered entirely with gold from top to bottom. Above the altar was the image
of the sun on a gold plate of immense thickness. The Incas pretended to be sons of the sun. The
moon, too, had an excellent temple in Peru, the walls of which were covered with silver plate.
On the service of the ancient Persians and Indians I share in particular the following
information from Burnouf and Colebrooke (after Prichard's "Natural History of the Human Race,"
Th. III., Dept. 2, p.
"In the writings of Burnouf on magical philosophy and worship, we find that the ideas of the
ancient Persians were not as refined and metaphysical as those portrayed by modern writers." The
light which was the object of worship was not, it was supposed, uncreated light, of which the
created is only a reflection. "Light, taken abstractly," said Burnouf, "is not the object of worship in
the Zoroastrian books, but the light of the sun, the moon, and the stars." These are the "lumina sine
principio ex se creata," as they are called in the Vendidad Sadeh, the Persian religion is a remnant of
the ancient worship of heavenly bodies, which Zoroaster modified and embellished, but not
suppressed.
Burnouf compares this worship of material light among the Persians with the famous Gayatri
of the Brahmins, a prayer that occurs in several places in the Vedas and is undoubtedly a remnant of
the ancient Hindu worship of God. It was translated by Colebrooke as follows:
"This new and glorious Loblieb, O shining, serene sun, is offered to you by us." Be contented
by this speech, approach the requesting soul, as a tender man seeks the object of his love, the sun,
which surveys all worlds to be our protector. " "Let us think of the venerable light of the divine
Savitri, let it guide our thoughts, venal men, guided by the understanding, let us greet the divine
Savitri with sacrifices and songs of praise." Savitri is taken by the commentator who followed
Colebrooke as the expression for "divine creator who makes the light of the universe"; but Savitri is
just called "the sun." - S. Wilson's Lexicon, and Colebrooke, on the Vedas, Asian. Res. Vol. 8.
p. 400, octave ed .; also E. Burnouf, Extrait d'un commentaire et d'une traduction nouvelle de
Vendidad Sadé, l'un des livres de Zoroastre. Nouv. Journ. Asian. No. 3, "
 How far among the North American peoples the veneration of the sun and moon reaches, the
following excerpt from a treatise of IG Miiller on the conceptions of the great spirit among the
North Americans (in the Theologian, Stud and Reviews 1849) may teach:
"The general polytheism of the redskins is a combination of a southern immediate nature
ministry and a northern spirit worship, both melted together into idolatry." The southern nature
service, headed by the Sun cult, was spread throughout South and Central America, and prevailed
also in primitive times In other words, it now appears that in the countries of the present United
States and Britain before the wild hunter population, the country is occupied by a denser population
of civilized states was, in which also the sun service took place .......
According to this natural service (ie, the virtues of the same), they (the redskins) worshiped
those objects which in the whole of nature, according to their effects, are great and glorious, and
exert a powerful influence on the soul and destiny of men, that is, except the sun Moon and the
stars; the seven-star is called the dancer and the dancer; Shooting stars are also divine beings, as
well as the rainbow and the northern lights; among the elements is the fire above, especially
worshiped by the Delawares; then thunder and lightning, storm and hail, springs, streams, rivers,
lakes, seas, stones and trees, in general plants and whole forests, endowed with language; the
Chippewäer have pretty tales about the formation of the morning star, about the change of summer
and winter u. etc .; among the Mandingo and Monitarris Mingi tribes, the goddess of the plant
kingdom is revered as the old woman who never dies. (Wied, II. 182, 121) ...... The most universal
was the worship of the great day star, since the Sun Service was held not only by the Apalachites in
Florida and the Natchez on the lower Mississippi, but also by all the northern tribes Both the Leni-
Lenape, the Mingos and the peoples of the west side of North America, the Californians and their
neighbors, and then the Wakosh and Wotjäken. In Virginia, tobacco was sacrificed to the sun, and
pyramids and pillars were erected in its honor. When the Nadovites smoked, they turned their faces
to the sun, showed her the calumet or the pipe of peace, and said, "Smoke, sun." ! .....
To this immediate nature service is now also the animal service to count .....
With this service of nature, with this worship of stars and animals, the very idea of a future
transmigration of souls is closely related, and it is usually formed by accepting migrations of the
human soul both by stars and animals. Either you hold the stars for the seats of the departed
souls, 16 or you think they are dead people themselves. 17) Thus shall the morning star have been a
deceased monitarri .....
16) Vollmer, Article: Otsistok.
17) Wied, II. 152.

The cosmological course was also thought to be cosmogonic, and

thus the sun or heavenly god also became the creator. Therefore,
with the Hindus, the sun god is also a demiurge. In Peru, too, the
sun god is the creator. The highest god of Siberian peoples lives
not only in heaven or in the sun, but the sun itself is held for
this spirit (Stuhr, Rel. Of Or. P. 244), and at the great spring
festival the descent of the sun god is celebrated (Gorres, p.
Asian myths 55) ..... From the redskins themselves their great
spirit is conceived as sun god. This is clear from a few names, as
Harakouannentakton refers to the one who binds the sun, and the
Hurons Areskowi, the Iroquois Agriskove are sun gods. However,
others distinguish between the sun god and the great spirit. In
the case of the Delaware, the god of heaven is the supreme god,
the sun the second. (Loskiel.) Indeed, even the Lenapamila of the
Chippewaer venerates the great spirit Manedo, but neither sun nor
moon. If, however, in some Leni Lenape the great spirit is
worshiped less than the sun god, then in any case the
Floridavölker, the Apalachiten, Natchez and so on makes it a
significant exception. But also with other Leni Lenape, as with
the Creeks, the great spirit was worshiped as the sun, and again
at other Leni Lenape the peace pipes of the sun are lit in honor
at the great feast of Kitschi Manitu, and the women offer the sun
at sunrise Children dar. Still more generally, however, we find
the great spirit worshiped as Sun god among the Mingo tribes. The
Lord of Life or the Old One, who never dies, as they often call
the Great Spirit, is either the Sun itself, as with the Mandans,
Monitarris, Black Foot Indians, or whatever the same thing is to
say, the Lord of Life has his seat in the Sun. The Nadowessians
also hold the sun for the Creator, sacrifice the best of their
hunting, the first smoke of the pipes and pray to her at
sunrise .....
As, therefore, in Siberia, the supreme and universal God is often heaven and sun at the same
time (Stuhr 244), neither the Iroquois great spirit Agriskove nor the Huron Areskowi combine in
them both concepts of heaven and sun. Otherwise, however, the great spirit is often worshiped
merely as the heavenly god. "
As is well known to the ancient philosophers, who were still more based on the conception of
nature and a natural conception of things than the present day, the view of the enlivenment of nature
in general and thus in the connexion of the stars, may be the following passages from Cicero, De
natura teach deorum. 18)
18) TheIonians are mentioned here only briefly. But it is known otherwise that Thales held
everything full of divine beings.
Lib. I. cap. 11. Crotoniates autm Alcmaeo, qvi soli et lunae reliquisque sideribus animoque
praeterea divinitatem dedit .... Pythagoras censuit, animum esse per naturum rerum omnem
intentum et commemantem, ex quo nostri animi carperentur .... Xenophanes, mente adjuncta, omne,
quod esset infinitum, deum voluit essen .... Parmenides continentem ardorem lucis orbem, qui
cingat coelum, deum appellat ....
C. 12. Idem (Plato) et in Timaeo dicit et in Legibus, et mundum deum esse, et coelum, et
astra, et terram, et animos, et eos, quos majorum institutis accepimns ....
C. 13. Aristotle modo menti tribuit omnem divinitatem, modo mundum ipsum deum dicit
esse, modo alium quemdam praeficit mundo eique eas partes tribuit, ut replicatione quadam mundi
motum regat atque tueatur, tum coeli ardorem deum dicit esse ....
Xenocrates Deos octo esse dicit: quinque eos, qui in stellis vagis nominantur, unum, qui ex
omnibus sideribus, quae infixa coelo sunt, ex dispersis quasi membris simplex sit putandus deus:
septimum Solem adjungit, octavarnque Lunam. Ex eadem Platonis schola Ponticus Heraclides
puerilibus fabulis with libros: tum mundum, tumem divinam esse putat: errantibus etiam stellis
divinitatem tribuit, sensuque deum private, et ejus formam mutabilem esse vult; eodernque m libro
rursus terram et coelum refert in deos. Nec vero Theophrasti inconstantia ferenda est. Modo enim
menti divinum tribune principatum, modo coelo, tum antem signis sideribusque coelestibus. Nec
audiendus ejus auditor Strato, is qui physicus appellatur, qui omnem vim divinam in natura sitam
esse censet, quae causas gignendi, augendi, minuendi habeat,
 C. 14. Aliis libris (Zeno) rationem quamdam, per omnem naturam rerum pertinentem, vi
divina affectam esse putat. Idem astris hoc idem tribuit, tum annis, mensibus, annorumque
mutationibus .... Cleanthes, qui Zenonem audivit, tum ipsum mundum deum dicit esse, tum totius
naturae menti atque animo tribuit hoc noun ....
C. 15. Ait enim (Chrysippus stoicus) vim divinam in ratione esse positam et in universae
naturae animo atque mente, ipsumque mundum deum dicit esse et ejus animi fusionem universam,
tum ejus ipsius principatum, qui in mente et ratione versetur, communemque rerum naturam
universam atque omnia continentem: tum fatalem vim ipsam et necessitatem rerum futurarum,
ignem praeterea et eum, quem ante dixi, aethera, tum ea, quae natura fluerent atque manarent, ut et
aquam, (et terram,) et aera; solem, lunam, sidera, universitatemque rerum, qua omnia
continenture; atque homines etiam eos, qui immortalitatem essent consecuti.
Lib. II. C. 11. (Balbus Stoicus :) Natura est igitur. quae contineat mundum omnem eumque
tueatur et et quidem non sine sensu atque ratione. Omnem enim naturam necesse est, quae non
solitaria sit neque simplex, sed cum alia juncta atque connexa, have aliquem in the foregathatum, ut
in homine mentem, in belua quiddam simile mentis, ande oriantur rerum appetitus .... Videmus
autem in partibus mundi (nihil est enim in omni mundo, quod non pars universi sit) inesse sensum
et rationem. In ea party, in qua mundi inest principatus, haec inesse est et acriora quidem et
majora. Quocirca sapientem esse mundum necesse est naturamque eam, quae res omnes complexa
teneat, perfectione rationis excellere, eoque deum esse mundum, omnemque vim mundi natura
divina contineri.
C. 12. Audiamus enim Plato quasi quemdam deum philosophoram: cui duo placet esse motus,
unum suum, alterum externum: esse antem divinius, quod ipsum ex se sua sponte moveatur, quam
qaod pulsu agitetur alieno. Hunc autem motum. in solis animls esse ponit, from iisque pincipium
motus esse ductum putat. Quapropter, quoniam ex mundi ardore motus omnis oritur, is autem ardor
non alieno impulsu, sed sua sponte movetur: animus sit necesse est. Ex quo efficitur animantem
esse mundum. Atque ex hoc quoque intelligi poterit in eo inesse intelligentiam, quod certe est
mundus melior quam ulla natura. Ut enim nulla pars est corporis nostri, quae non sit minoris, quam
nosmet ipsi sumus: sic mundum universe pluris esse necesse est, quam partem aliquam
universi. Quod si ita est, sapiens sit mundus necesse est. Nam ni ita esset, hominem, qui est mundi
pars,
C. 15. (Balbus Stoicus :) Atque hac mundi divinitate perspecta, tribuenda est sideribus eadem
divinitas: quae ex mobilissima purissimaque aetheris parte gignuntur; neque ulla praeterea sunt
admixta natura totaque sunt calida atque perlucida, ut ea quoqae rectissime et animantia esse et
sentire atque smarter dicantur ....
Qua re quum solis ignis similis eorum ignium sit, qui sunt in corporibus animantium, solem
quoque animantem esse oportet, et quidem reliqua astra, quae oriantur in ardore coelesti, qui aether
vel coelum nominatur. Quum enim aliorum, animantium ortus in terra sit, aliorum in aqua, in aere
aliorum, absurdity eating Aristoteli videtur in ea parte, quae sit ad gignenda animalia aptissima,
animal gigni nullum putare. Sidera autem aethereum locum obtinent: qui quoniam tenuissimus est
et semper agitatur et viget, necesse est, quod animal in eo gignatur, id et sensu acerrimo et
mobilitate celerrima esse. Qua re quum in aethere astra gignantur, consentaneum est in his sensum
inesse et intelligentiam. Ex quo efficitur, in deorum numero astra esse ducenda.
Even the learned Alexandrian Jew Philo recognizes the divine spiritual nature of the stars by
saying of them:
 *)It is said that they are consciously gifted animals; rather, each is a purely
spiritual being, through and through noble nature and free of all evil.

Although I attach so much importance to the beginning of humanity with the

services of nature, and here especially with the service of the stars, I do not put a one-
sided emphasis on it. Christianity, Judaism, and Islam, too, did not come into being
by chance, but are in their essential moments in the necessary course of human
evolution, and if, in thinking away the particular causes of their development and
preservation, they themselves must be thought of as being absent in their
particularity. Such a thoughtless thinking of means, which once and for all has served
the world order in fact for the purpose of summoning certain ends, does not permit
even an indiscriminate arbitrariness as much as if we wanted to think away the ever-
recurring causes of the natural and pastoral ministry.Unum , sed leonem, I believe,
after all, and have sufficiently expressed it, to eternity, the finite victory, the
ultimately widespread rule of Christianity, all its great eternal moments, and that the
many and many childish moments of paganism had to go everywhere; Do not mean
that we should forget to worship Christ, who himself entered the earthly world as the
supreme human manifestation of the Divine, to see in Him the bearer of the highest
and best communication of the human with the Divine, again to one raw worship of
sun and moon fall back. Whatever may be the case in the previous considerations,
this is not in it, is not the goal to which they want to go out and lead, but this,
After all, let the savages pray to the sun and the moon, is he therefore praying less
to God, if only he prays at all, and is he hearing God less, God hearing
everything? But if the father raises his child, whom he still too tall, now in front of
his eye, now lets his knees clasp on him, play it on the dress with this and that
button; so it is, when the savage soon grasps this, now that of the great God; but only
of the childishly sensual human being is this; the adult human being should follow
the whole, because only on the whole is all dignity, all fullness, all help, all
consolation. In no other doctrine is this grounded so firmly as in the Christian, and
our purpose is not to tear down this foundation, but to penetrate its full fulfillment in
the whole unlimited sense. But in the sense of the most unrestricted fulfillment,
which elevates God as one above all else, without depriving anything of his power in
one respect, there is a certain return to the exit, where the contradiction between
Christianity and paganism does not even appear. For not paganism, as it is, can serve
Christianity, but the primordial ground from which paganism and Christianity flowed
can be brightly re-born in a transfiguration of paganism by Christianity and a
rejuvenation of Christianity by paganism. Then all nature will live again, and the
angels will put on their light robes again to walk visibly over us. where the
contradiction between Christianity and paganism does not even occur. For not
paganism, as it is, can serve Christianity, but the primordial ground from which
paganism and Christianity flowed can be brightly re-born in a transfiguration of
paganism by Christianity and a rejuvenation of Christianity by paganism. Then all
nature will live again, and the angels will put on their light robes again to walk
visibly over us. where the contradiction between Christianity and paganism does not
even occur. For not paganism, as it is, can serve Christianity, but the primordial
ground from which paganism and Christianity flowed can be brightly re-born in a
transfiguration of paganism by Christianity and a rejuvenation of Christianity by
paganism. Then all nature will live again, and the angels will put on their light robes
again to walk visibly over us.
So, I mean, it lies decided in the process of development of human knowledge. But
it is this:
In the ideal initial state, of which, of course, the deviation immediately begins on
different sides, so that we only recognize the center of these deviations from the
divergence of the directions of it, man is still the real unity of God and nature, soul
and body through his doubt not yet separated by any conceptual division, but the
various sides or points of view of their contemplation have not yet broken up. All the
moments which this unity, divisible for consideration, carries in itself are still
undeveloped, unexplained in it; that is the unfinished egg of the faith of which we
spoke before, and here the extremes are in such a way that man is in a certain way in
the state of the most perfect knowledge, in another way born in the most imperfect
knowledge. He has all the truth, but only the very crude, and not the slightest clarity
about the moments of this truth; he is wiser than the wisest among us and more
childish than the most childish of our schoolchildren. The two opposing views, which
insist on the original state of man, that he was the most imperfect, that he was the
most perfect, are thus both right, find themselves so connected. But now man should
not stop at the uncertainty and unconsciousness of the individual sides and moments
of that unity and truth, but become conscious of them and of their right relationship to
each other and to the all-embracing unity. and not the slightest clarity about the
moments of this truth; he is wiser than the wisest among us and more childish than
the most childish of our schoolchildren. The two opposing views, which insist on the
original state of man, that he was the most imperfect, that he was the most perfect, are
thus both right, find themselves so connected. But now man should not stop at the
uncertainty and unconsciousness of the individual sides and moments of that unity
and truth, but become conscious of them and of their right relationship to each other
and to the all-embracing unity. and not the slightest clarity about the moments of this
truth; he is wiser than the wisest among us and more childish than the most childish
of our schoolchildren. The two opposing views, which insist on the original state of
man, that he was the most imperfect, that he was the most perfect, are thus both right,
find themselves so connected. But now man should not stop at the uncertainty and
unconsciousness of the individual sides and moments of that unity and truth, but
become conscious of them and of their right relationship to each other and to the all-
embracing unity. The fact that he was the most imperfect, that he was the most
perfect, is both right, is so connected. But now man should not stop at the uncertainty
and unconsciousness of the individual sides and moments of that unity and truth, but
become conscious of them and of their right relationship to each other and to the all-
embracing unity. The fact that he was the most imperfect, that he was the most
perfect, is both right, is so connected. But now man should not stop at the uncertainty
and unconsciousness of the individual sides and moments of that unity and truth, but
become conscious of them and of their right relationship to each other and to the all-
embracing unity.
In this course of development he now errs a thousandfold; if he falls away from
that state which in a certain sense is most perfect, his knowledge, given to him in the
first place, becomes fragmentary, misjudging the sides, the pieces for the whole, or
their right relation to the whole that he no longer overlooks because he gives too
much to this or that individual, or confuses the separation in the contemplation with a
separation in the thing. But this is precisely the way in which he gets to know the
individual pages and plays in their individual relations to each other better and better,
and as the knowledge of these individual relationships is always expanded, and all
expansions in science take hold, they automatically rejoin each other, contradictions
arise, There is a consensus and so it is increasingly pressing for a reunification in
unity and truth, which for the first state of knowledge had not yet dissolved. Thus, at
last, man regains the full unifying view of the whole; but with sharp, all single in it
correctly departing and linking look. Between the end and the beginning lies the
wealth and fullness of development, but also the way and the end.
It is with the truth in a certain sense as well as with a work of art, which is first put
before people completely and beautifully, then disassembled by it and hereby
destroyed, in order to get to know the transmission in detail, finally back to the
whole, where it first has its full effect and meaning, is put together; now he sees it
again in the same form as the raw gaze already saw; it has come only to the raw look
nor the deep insight. In the meantime, there is a great deal of ambiguity and
disagreement, indeed, the memory of the whole and the knowledge of the
combination is lost altogether, until, when the meaning of each individual right is
recognized, it automatically forces them to reunite.
"Nature (the mind) unites everywhere, the mind is divided everywhere, but reason is united, and
therefore man, before he begins to philosophize, is nearer to the truth than the philosopher who has
not yet finished his investigation."
(Schiller, "On the Aesthetic Education of Humans", p.

So, of course, we had to go beyond that childish faith, which probably had the truth
as a whole and crude, but had no developed consciousness, no control over its
moments. He was so uncertain of himself that he staggered from any idle idea, so
unclear about himself that he yielded to every deceptive pretense, so little able to
grasp the individual with the whole at once that every attempt to go into detail let him
lose the whole thing. Therefore, he is also completely pure and good and full, as he is
offered by an ideally contemplative consideration to the beginning of mankind as a
contribution from God himself, nowhere to find more, perhaps never quite to find; the
first step that man's own consciousness did in his development, disturbed or
destroyed also something of its original purity and goodness and fullness, here after
this, there in that direction; but to find what is sturdier and steadiest in the childhood
state of humankind still points to the pure, unadulterated, full kernel, and this always
remains, let us say once again, that nature is a godly soul, that it is an individual of
births Human reach out, is full, and the stars are the highest among them. Through all
the turmoil and confusion of paganism, the clarity of it shines through. that nature is a
godly soul, that it is full of individual births that reach beyond the human, and the
stars are the highest among them. Through all the turmoil and confusion of paganism,
the clarity of it shines through. that nature is a godly soul, that it is full of individual
births that reach beyond the human, and the stars are the highest among
them. Through all the turmoil and confusion of paganism, the clarity of it shines
through.
If we now take a closer look at the principal directions of evolution, according to
which some original beliefs were divided into two, we may distinguish the two. The
one direction of the specialization is that without separation of God and nature, body
and soul, the divine is only separated from the broader into the most varied of natural
forms. Hardly anything remained in the world, which would not have been divinely
worshiped, even stones, piles, filth, peeled-off skins. Everything seems to be able to
accomplish something or to be able to mean something that goes beyond the power
and meaning of its own being, it seems to share its equal or higher vitality. In this
case, as we have already considered, the idea or the feeling of an all-linking unit can
easily disappear completely, and even the supreme natural being appears only as a
single over and beyond other details. This is the case with most pagan religions; In
fact, this is the essence of true paganism, which found its highest transfiguration in
the religion of the Greeks. If Schiller says: To enrich one among all, this world of
gods had to pass away, it can be said conversely that the Greeks' rich world of gods
arose at the expense of the One God. But we have a great, mighty, powerful, age-old
religion, which preserves unity with multiplicity at the same time, and has the same
classical meaning for this direction as the Christian view for the other direction. It is
the religion of the Hindus. An all-powerful natural being that deals with the
whole, manifests itself here only in thousands of different individual figures. It is an
outrageous religion that has borne from the bosom of the deepest truth the most
adventurous forms. A fermenting life surges in this religion; there is wealth,
abundance, no visible clarity, no restraining measure. The soul is always like a bath
of gross matter and only rises to plunge into a new one. The mind does not shed light
on matter, but is entangled and confused in its errors. It is not progress but only
eternal circles. The soul is always like a bath of gross matter and only rises to plunge
into a new one. The mind does not shed light on matter, but is entangled and confused
in its errors. It is not progress but only eternal circles. The soul is always like a bath
of gross matter and only rises to plunge into a new one. The mind does not shed light
on matter, but is entangled and confused in its errors. It is not progress but only
eternal circles.
In a certain sense one must distinguish between the design of the Hindu religion, which appears in
the oldest documents of the same, the Veda's, and the later and present formation of this
religion. The oldest design is much simpler than the later ones. The Hindu religion has become
more and more colorful, confused, multifaceted, and more divided, and has become more and more
remote from the possibility of clarification. As to the character of the present state, a few passages
from missionary writings may serve to prove how, with all the sublimity and truth of the foundation
of this religion, which even the Christian missionaries can do justice to, the principle of pure
conception and beneficial application completely lost or completely absent,
"" I have been from eternity and will be eternal; I am the root cause of everything that
happens in the morning, what in the evening, what in the north, what in the south, what happens in
heaven and on earth; I am everything: the truth and the understanding, the clarity and the light of
the light, the sustainer and the destroyer, the beginning and the end: I am the infinite. "
In such and similar expressions, the Hindu scriptures speak Brahm, the primordial god, of
themselves, but confess, as if answering, the whole Hindu people: "Yes, you are the true, eternal,
unchangeable light of all times and spaces. Your wisdom recognizes a thousand and one thousand
laws, and yet you always act freely and do everything in your honor. You alone are the truly
blessed, you the essence of all laws, the image of all wisdom that you, all the world present, carry
all things. "
Why not any more? On certain days, worship the Hindu rice, which he usually enjoys, the
carpenter his planer and the slab the ink and pen, with which he wrote down his religious
nonsense .... At the head of these 330 million gods stand Brahma, the Creator, Vishnu, the Sustainer,
Shiva, the Destroyer, usw. "
(Graul, Evangelical Lutheran Missionary Leaves 1846, p. 90.) The following
from the Diary of the Missionaries Lee, Gordon and Pritchett in the Years 1811-14; in Vizagapatam
in the East Indies:

"Today, in a neighboring village, we came across a man who expressed the outrageous
thought against us, the deity revealed in the form of a donkey.The concept of God as a" world soul
"is not sufficient for this submerged part of humanity, for they are formed the world and all that is
contained in it is the very essence of this deity, and therefore the religious indian does not hesitate to
worship the most despicable thing which his imagination encounters as divine, and therefore the
artisan bows to his Tools, before he starts to work with them to make the same favorable and the
skipper prays to the ship that receives him, so bring it back happy. "
The other direction of the separation, as it were, is perpendicular to the previous
one, or cuts inwardly inwardly where the first outward birth gives, or breaks down
into such. For if, in the previous direction, God remains sunk in nature, if the
spiritual-bodily One transforms itself into ever new forms and decomposes them
outwardly, then in the other this one is itself split in essence, God is torn from nature,
as more living Spirit confronted her with the dead, as a higher being raised above her,
to whom nature is probably a subject, not to whom she was entered. According to this
world view, which is valid among ourselves, the god of religion and the nature of
science have argued so mutually that only faint spider webs of contemplation and
some expressions that one does not miss, still pursue their consequences, they link. In
nature everything goes by dead rule and law. God has come as one in an infinite
solitude and immeasurable height; we raise our hands to him; but they are not enough
for him; he reaches back into nature with his hands; but we do not know what he still
has to do with it. Of the fullness of the divine light of life, which first filled the whole
world, only a few sparks remained in men and animals; even the plants have sunk in
the night; it is as after a bright day only scattered stars remain in the sky; in such
night led us this direction. It is as in the desolation of a flourishing land that the living
saves itself only in individual fortresses; these are the bodies of men and beasts, while
everything is desolate. they link. In nature everything goes by dead rule and law. God
has come as one in an infinite solitude and immeasurable height; we raise our hands
to him; but they are not enough for him; he reaches back into nature with his
hands; but we do not know what he still has to do with it. Of the fullness of the divine
light of life, which first filled the whole world, only a few sparks remained in men
and animals; even the plants have sunk in the night; it is as after a bright day only
scattered stars remain in the sky; in such night led us this direction. It is as in the
desolation of a flourishing land that the living saves itself only in individual
fortresses; these are the bodies of men and beasts, while everything is desolate. they
link. In nature everything goes by dead rule and law. God has come as one in an
infinite solitude and immeasurable height; we raise our hands to him; but they are not
enough for him; he reaches back into nature with his hands; but we do not know what
he still has to do with it. Of the fullness of the divine light of life, which first filled
the whole world, only a few sparks remained in men and animals; even the plants
have sunk in the night; it is as after a bright day only scattered stars remain in the
sky; in such night led us this direction. It is as in the desolation of a flourishing land
that the living saves itself only in individual fortresses; these are the bodies of men
and beasts, while everything is desolate. In nature everything goes by dead rule and
law. God has come as one in an infinite solitude and immeasurable height; we raise
our hands to him; but they are not enough for him; he reaches back into nature with
his hands; but we do not know what he still has to do with it. Of the fullness of the
divine light of life, which first filled the whole world, only a few sparks remained in
men and animals; even the plants have sunk in the night; it is as after a bright day
only scattered stars remain in the sky; in such night led us this direction. It is as in the
desolation of a flourishing land that the living saves itself only in individual
fortresses; these are the bodies of men and beasts, while everything is desolate. In
nature everything goes by dead rule and law. God has come as one in an infinite
solitude and immeasurable height; we raise our hands to him; but they are not enough
for him; he reaches back into nature with his hands; but we do not know what he still
has to do with it. Of the fullness of the divine light of life, which first filled the whole
world, only a few sparks remained in men and animals; even the plants have sunk in
the night; it is as after a bright day only scattered stars remain in the sky; in such
night led us this direction. It is as in the desolation of a flourishing land that the living
saves itself only in individual fortresses; these are the bodies of men and beasts, while
everything is desolate. God has come as one in an infinite solitude and immeasurable
height; we raise our hands to him; but they are not enough for him; he reaches back
into nature with his hands; but we do not know what he still has to do with it. Of the
fullness of the divine light of life, which first filled the whole world, only a few
sparks remained in men and animals; even the plants have sunk in the night; it is as
after a bright day only scattered stars remain in the sky; in such night led us this
direction. It is as in the desolation of a flourishing land that the living saves itself only
in individual fortresses; these are the bodies of men and beasts, while everything is
desolate. God has come as one in an infinite solitude and immeasurable height; we
raise our hands to him; but they are not enough for him; he reaches back into nature
with his hands; but we do not know what he still has to do with it. Of the fullness of
the divine light of life, which first filled the whole world, only a few sparks remained
in men and animals; even the plants have sunk in the night; it is as after a bright day
only scattered stars remain in the sky; in such night led us this direction. It is as in the
desolation of a flourishing land that the living saves itself only in individual
fortresses; these are the bodies of men and beasts, while everything is desolate. he
reaches back into nature with his hands; but we do not know what he still has to do
with it. Of the fullness of the divine light of life, which first filled the whole world,
only a few sparks remained in men and animals; even the plants have sunk in the
night; it is as after a bright day only scattered stars remain in the sky; in such night
led us this direction. It is as in the desolation of a flourishing land that the living
saves itself only in individual fortresses; these are the bodies of men and beasts, while
everything is desolate. he reaches back into nature with his hands; but we do not
know what he still has to do with it. Of the fullness of the divine light of life, which
first filled the whole world, only a few sparks remained in men and animals; even the
plants have sunk in the night; it is as after a bright day only scattered stars remain in
the sky; in such night led us this direction. It is as in the desolation of a flourishing
land that the living saves itself only in individual fortresses; these are the bodies of
men and beasts, while everything is desolate. how after a bright day only scattered
stars remain in the sky; in such night led us this direction. It is as in the desolation of
a flourishing land that the living saves itself only in individual fortresses; these are
the bodies of men and beasts, while everything is desolate. how after a bright day
only scattered stars remain in the sky; in such night led us this direction. It is as in the
desolation of a flourishing land that the living saves itself only in individual
fortresses; these are the bodies of men and beasts, while everything is desolate.
As spirit and nature disintegrate, the spiritual realm also dissolves in itself. All we
have is spirits next to each other, no more of them in a supreme spirit, but rather only
outwardly of it. How can he bind the spirits even after he has stepped up upon nature,
while behaving in special hiding places? Like the spirit kingdom, nature also breaks
down. How can the body, the soul, remain united in one, can tolerate one another
with the one who is barren? Organic and inorganic confront each other abruptly. And
again and again it's different. From two sides or points of view of the same thing,
soul, spirit, become two parts of the same thing. The soul holds fast to the body, goes
and passes with it, the spirit escapes from the body in death, the spirit of spirits. But
the body now also spurns the soul, which one only wants to leave him as a remnant,
and speaks, my vitality does it well; At last he loses his life-force, and at last all his
mechanical power does. And so it divides and divides itself without stopping and
becomes ever clearer and more understandable in the individual and always dead and
more contradictory in the whole. The spirit is afraid of the body which it animates
itself, as if in front of a corpse, and thinks only that it keeps as far as possible from it,
could save it from its fate. The body is afraid of the spirit, of its organizing principle,
and thinks that it only disturbs its order. Everything feels the nausea of this hassle and
still quarrels. which one only wants to leave him as a remnant, and speaks, my
vitality does it well; At last he loses his life-force, and at last all his mechanical
power does. And so it divides and divides itself without stopping and becomes ever
clearer and more understandable in the individual and always dead and more
contradictory in the whole. The spirit is afraid of the body which it animates itself, as
if in front of a corpse, and thinks only that it keeps as far as possible from it, could
save it from its fate. The body is afraid of the spirit, of its organizing principle, and
thinks that it only disturbs its order. Everything feels the nausea of this hassle and still
quarrels. which one only wants to leave him as a remnant, and speaks, my vitality
does it well; At last he loses his life-force, and at last all his mechanical power
does. And so it divides and divides itself without stopping and becomes ever clearer
and more understandable in the individual and always dead and more contradictory in
the whole. The spirit is afraid of the body which it animates itself, as if in front of a
corpse, and thinks only that it keeps as far as possible from it, could save it from its
fate. The body is afraid of the spirit, of its organizing principle, and thinks that it only
disturbs its order. Everything feels the nausea of this hassle and still quarrels. and
everything does its mechanical power last. And so it divides and divides itself
without stopping and becomes ever clearer and more understandable in the individual
and always dead and more contradictory in the whole. The spirit is afraid of the body
which it animates itself, as if in front of a corpse, and thinks only that it keeps as far
as possible from it, could save it from its fate. The body is afraid of the spirit, of its
organizing principle, and thinks that it only disturbs its order. Everything feels the
nausea of this hassle and still quarrels. and everything does its mechanical power
last. And so it divides and divides itself without stopping and becomes ever clearer
and more understandable in the individual and always dead and more contradictory in
the whole. The spirit is afraid of the body which it animates itself, as if in front of a
corpse, and thinks only that it keeps as far as possible from it, could save it from its
fate. The body is afraid of the spirit, of its organizing principle, and thinks that it only
disturbs its order. Everything feels the nausea of this hassle and still quarrels. as if
before a corpse, and thinks only that he should stay away from him as far as possible,
could save him from his fate. The body is afraid of the spirit, of its organizing
principle, and thinks that it only disturbs its order. Everything feels the nausea of this
hassle and still quarrels. as if before a corpse, and thinks only that he should stay
away from him as far as possible, could save him from his fate. The body is afraid of
the spirit, of its organizing principle, and thinks that it only disturbs its
order. Everything feels the nausea of this hassle and still quarrels.
We are still in the middle in this direction. We may call her today's Christian
because she is the Christian today. Not that Christ himself founded it, not that it
belonged to the essence of Christianity, in the same sense as we have
discussed. Christ Himself never broke God from nature, not discussing the
relationship of God and nature at all, just leaving it open. Another was up to him. He
said and commanded of course: God is a spirit, and those who worship him should
worship him in spirit and in truth. But as I too am a spirit and have to direct my
requests not to another human body, but spirit; but do not deny that I have one body
and another has a body. So that even with Christ's word is not denied, that God the
Spirit has a body in nature, when rightly forbidden, to confuse him with the spirit,
and to appeal to what he is mistaken, as the Gentiles did, and still do the Hindoos
today. It is only not always time to pay attention to the body, and in Christ's time it
was above all time, the respect of the body, the revered respected, who prevailed in
prevailing paganism to dismiss and purify the essence by pure as possible retreat into
the spiritual. The fact that Christ, fulfilling this pure profession, only paid attention to
one thing, which was then to be observed, has of course contributed considerably to
our despising the other and to pushing ourselves in the direction in which we are still
preoccupied. to confuse him with the Spirit and to ask for the things confounded with
him, as the Gentiles did, and still do the Hindus today. It is only not always time to
pay attention to the body, and in Christ's time it was above all time, the respect of the
body, the revered respected, who prevailed in prevailing paganism to dismiss and
purify the essence by pure as possible retreat into the spiritual. The fact that Christ,
fulfilling this pure profession, only paid attention to one thing, which was then to be
observed, has of course contributed considerably to our despising the other and to
pushing ourselves in the direction in which we are still preoccupied. to confuse him
with the Spirit and to ask for the things confounded with him, as the Gentiles did, and
still do the Hindus today. It is only not always time to pay attention to the body, and
in Christ's time it was above all time, the respect of the body, the revered respected,
who prevailed in prevailing paganism to dismiss and purify the essence by pure as
possible retreat into the spiritual. The fact that Christ, fulfilling this pure profession,
only paid attention to one thing, which was then to be observed, has of course
contributed considerably to our despising the other and to pushing ourselves in the
direction in which we are still preoccupied. and in Christ's time it was above all time,
the respect of the body, of the revered respected, which prevailed in the prevailing
paganism to dismiss and to purify the essence through as pure as possible a return to
the spiritual. The fact that Christ, fulfilling this pure profession, only paid attention to
one thing, which was then to be observed, has of course contributed considerably to
our despising the other and to pushing ourselves in the direction in which we are still
preoccupied. and in Christ's time it was above all time, the respect of the body, of the
revered respected, which prevailed in the prevailing paganism to dismiss and to
purify the essence through as pure as possible a return to the spiritual. The fact that
Christ, fulfilling this pure profession, only paid attention to one thing, which was then
to be observed, has of course contributed considerably to our despising the other and
to pushing ourselves in the direction in which we are still preoccupied.
Especially in the earlier times of Christianity, the total obduracy of nature and the knowledge of
nature came to a head with the complete obduration of God's relations with nature, by contrasting
what Christ, against and beyond paganism and Judaism, has to man in regard to his spiritual
relationship with God wrote in the heart as the only script worthy of reading considered. And even
when the knowledge of nature returned to its honor, it was continued to regard it as something
which had nothing to do with the knowledge of the divine things, not only in consideration but also
in the matter. However, this did not prevent the view from time and time again and again from the
inspiration of nature, itself of the stars, owing to its indestructible, original life-force,
In this connection I recall the natural philosophy of the Middle Ages (16th and 17th
centuries), whose representatives include Cardanus, Telesius, Campanella, Giordano Bruno, Vanini,
Paracelsus and others. Their ideas are very much related to ours and those of the old natural
philosophy.
 But the Christian direction is one that drives beyond itself into the right track. And
whatever we may still miss in this direction, let us not forget the inestimable profit
that has accrued to us, and in which even the higher motive lies, that we had to
remain so long. The separation of God from nature, the body from the soul in the
Christian world-view has had the unspeakable advantage that we can clearly discern
two sides of a being, which can be truly distinguished according to the difference in
standpoint need to learn this knowledge. As God withdrew into his sublime
desolation from nature, and the spirit of man followed him, he became even more at
home with him; such a deep, intimate relationship with God could never grow up,
such a sublime idea of God could never arise as long as man grasped God only in the
same worldly entanglements in which he felt himself self-conscious, and in his
clarification he still so few councils knew. When the human spirit confronted God
Himself, He became fully conscious and master of his own limitations and
powers; how could he not otherwise have always confused the individual with God-
but God is only the whole-and should confound and confuse God with Him (as we
see in the Hindoos) so long as he is halfway clear about his relation as a single Spirit
was to him as an omnivore. Further, by grasping nature without God, he first learned
to understand their rule and their law; how could he ever have gotten this as long as
he thought of a spirit still thoughtless even in law; Nature research is yet afraid to
touch nature as a living body; All natural science would not have arisen if nature had
always been considered a living body. The spiritual and the natural had to be
considered only in special spheres in order to be aware and master everything
special; but this is best done and achieved by holding them for special spheres. Only
that the always separate consideration is so little the last available as the always
unseparated. Rather, the full clarity of the truth and truth of clarity lies in the fact that
we recognize how above every consideration, which separates God and nature, body
and soul, sees a higher one which links them. Nature research is yet afraid to touch
nature as a living body; All natural science would not have arisen if nature had
always been considered a living body. The spiritual and the natural had to be
considered only in special spheres in order to be aware and master everything
special; but this is best done and achieved by holding them for special spheres. Only
that the always separate consideration is so little the last available as the always
unseparated. Rather, the full clarity of the truth and truth of clarity lies in the fact that
we recognize how above every consideration, which separates God and nature, body
and soul, sees a higher one which links them. Nature research is yet afraid to touch
nature as a living body; All natural science would not have arisen if nature had
always been considered a living body. The spiritual and the natural had to be
considered only in special spheres in order to be aware and master everything
special; but this is best done and achieved by holding them for special spheres. Only
that the always separate consideration is so little the last available as the always
unseparated. Rather, the full clarity of the truth and truth of clarity lies in the fact that
we recognize how above every consideration, which separates God and nature, body
and soul, sees a higher one which links them. All natural science would not have
arisen if nature had always been considered a living body. The spiritual and the
natural had to be considered only in special spheres in order to be aware and master
everything special; but this is best done and achieved by holding them for special
spheres. Only that the always separate consideration is so little the last available as
the always unseparated. Rather, the full clarity of the truth and truth of clarity lies in
the fact that we recognize how above every consideration, which separates God and
nature, body and soul, sees a higher one which links them. All natural science would
not have arisen if nature had always been considered a living body. The spiritual and
the natural had to be considered only in special spheres in order to be aware and
master everything special; but this is best done and achieved by holding them for
special spheres. Only that the always separate consideration is so little the last
available as the always unseparated. Rather, the full clarity of the truth and truth of
clarity lies in the fact that we recognize how above every consideration, which
separates God and nature, body and soul, sees a higher one which links them. to be
aware of everything special and to become master of it; but this is best done and
achieved by holding them for special spheres. Only that the always separate
consideration is so little the last available as the always unseparated. Rather, the full
clarity of the truth and truth of clarity lies in the fact that we recognize how above
every consideration, which separates God and nature, body and soul, sees a higher
one which links them. to be aware of everything special and to become master of
it; but this is best done and achieved by holding them for special spheres. Only that
the always separate consideration is so little the last available as the always
unseparated. Rather, the full clarity of the truth and truth of clarity lies in the fact that
we recognize how above every consideration, which separates God and nature, body
and soul, sees a higher one which links them.
The pagan and modern Christian views of the world, like the other, have
separations in themselves, which must once disappear; and it will be able to happen if
they do not complement each other outwardly with what every one of them has
remained, but penetrate inwardly. Paganism, in its as always fragmented formations,
has more vividly retained the consciousness of the inner real unity of God and nature,
body and soul, the relationship of God and man than the present, though certainly not
as the former Christianity; Christianity, in spite of all its division and separation of
the fundamental nature, has more vividly held on to the practical consciousness of a
unity and height that reaches beyond everything and is incomparable with all
subordinate beings. Well, I mean, paganism goes, The disintegrating clarity of
Christianity is always subordinate to the dissolution and decay of all its previous
designs, while Christianity, still seizing the main moments of existence in internal
divorce, as soon as it becomes clearer about each individual moment, becomes one
the more lively, finally compelling tendency to reconnect and the highest unification
of separate moments, and thus to a reconciliation at the same time of one's own
dichotomy and discord with the overcome paganism. So this will someday be
restored to what is eternally true in him, not alongside, but within Christianity,
thereby helping to fulfill the shortcomings of today's Christianity, which are not
Christ's shortcomings, and to give it new strength.
When God once more enters into nature, when man no longer faces God like an
alien being, the gestures of the divine in the sensuous, the humanities of the divine,
are once again open to the divine, but no longer to the raw earlier formations and
humanizations ; but God now enters into nature enriched with all the high qualities
which Christianity gave him; A Godman is no longer a person who accomplishes
individual heroic deeds and useful inventions, but who reflects the divine in the
purest sense and for the highest relations in the earthly. In the transformation that is
about to take place, Christianity will lose nothing but what has never been gained and
never claimed by Christ himself; only negations will lose it, who by their negation
themselves become higher positions. It will emerge with its clear faith, its all-
embracing love, its high hopes in the free field of nature and spirits, all shining
through with its penetrating clarity, embracing and uniting everything, because in
itself clear and united.
Paganism once grew like herb of all sorts on the lower ground, crossing itself many
times, covering the earth; partly flowers, partly weeds. A seed, however, rests
underneath it for a long time, closes off in its small curve and thinks that it is
round. But a seed sleeps in it, the seed that is Christ, bedded in by a higher hand, and
when the time comes, it wakes up, breaks the seed that breaks down, the grain comes
out, first small and much oppressed by the weeds and weeds all around; but ever
higher it grows as a straight trunk, becomes stronger, ever stronger, drives. Roots all
around, draws juices, forces, the herb and weeds die around, the flowers die; the
trunk is always upright, as if it were only possible to get away from the earth, the
whole earth finally roots through like a single bale, that everything in it becomes
coherent; what was loose becomes quite; where dry soil was, juices go deep in
silence; but the surface above wants to be completely desolate, because of this one
trunk, which rises in a petal-like, flower-like manner, with a horny side shoot only
close to the ground, which, even weeds, helps to displace other weeds; The tree at last
seems tired of giving birth to new branches only fruitlessly; it works and acts only
mechanically and familiarly. until one day, in a new Lenze, a crown of flowers breaks
from the trunk's summit, the side of the lap is spoiled, and the trunk now bears all
alone in an ostrich, which otherwise grew scattered on the lower ground; and keep the
whole bouquet at once in the clear sky, still they are the same juices, that once formed
the herb around, but not the same forces, the old wealth and the old abundance, but
born again of the unity in the height. The roots down did it and the light from
above. The garden in which the tree stands is the garden of the sky. There is the tree
with a thousand other trees.
From the beginning the earth stood like a tree in the heavenly garden; but grown
and flourished in another higher sense, it will one day stand in it. Even the human
child is already quite a bit rough at birth; but there is much to be said for it to be one
with the world in a higher sense. But such things are still to come to earth.
The second egg, which in the course of the development of humanity is reflected in
the same way as the first, the end of the old, the beginning of the new epoch, has
other power than the first and a common one. The bird that comes from it no longer
flies over the earth like the eagle next to the vulture and the dove, but like the earth
itself, which has the eagle, the vulture and all the smaller birds, harmoniously with
the true birds of the sky through heaven, singing God a new morning song. This
means: Religion, that is the Christianity of future days, will no longer go into conflict
with other religions over the earth, but defeat all conflicting religions, while
reconciling them at the same time. So the earth thrives on unity and clarity with itself
God bless harmoniously with the praise of other stars.
These are, of course, glances into the distant future, serving here only to put the
point of view of this writing; because she always remains a folly in the old days. But
is not it pushing for a new era? How pale are already forest and garden of the old
time. More and more the fresh and joyful driving force, the poetry, the greening life is
extinguished. Religion, science and art are overshadowing more and more areas, but
are falling apart, unable to overcome their hard contradictions, more and more; no
active source of faith and life flows more through the whole. And just as in the
autumn of the real nature, this time occurs just when the abundance of leaves is
greatest, the growth has crossed the most. Yes, we have a rich autumn, but we also
have an advanced autumn. And while we are looking forward to maturity, we are
afraid of the leaf trap. But every autumn is followed by a new spring; and every new
spring goes beyond the old, where the yearling dies, but the eternal continues to
flourish and flourish.