il after I am divorced from the connection
of the earthly world to gain admission into that which is above
the earth. I am and live in it already, far more truly than in the
earthly. Even now it is my only firm standing-ground, and the eternal
life, which I have long since taken possession of, is the only
reason why I am willing still to prolong the earthly. That which
they denominate Heaven lies not beyond the grave. It is already here,
diffused around our Nature, and its light arises in every pure heart.
My will is mine, and it is the only thing that is entirely mine and
depends entirely upon myself. By it I am already a citizen of the
kingdom of liberty and of self-active Reason. My conscience, the tie
by which that world holds me unceasingly and binds me to itself, tells
me at every moment what determination of my will (the only thing
by which, here in the dust, I can lay hold of that kingdom) is most
consonant with its order; and it depends entirely upon myself to give
myself the destination enjoined upon me. I cultivate myself then for
this world, and, accordingly, work in it and for it, while cultivating
one of its members. I pursue in it, and in it alone, without
vacillation or doubt, according to fixed rules, my aim--sure of
success, since there is no foreign power that opposes my intent.

* * * * *

That our good-will, in and for and through itself, must have
consequences, we know, even in this life; for Reason cannot require
anything without a purpose. But what these consequences are--nay, how
it is possible that a mere will can effect anything--is a question to
which we cannot even imagine a solution, so long as we are entangled
with this material world, and it is the part of wisdom not to
undertake an inquiry concerning which, we know beforehand, it must be
unsuccessful.

* * * * *

This then is my whole sublime destination, my true essence. I am a
member of two systems--a purely spiritual one, in which I rule by pure
will alone; and a sensuous one, in which I work by my deed.

* * * * *

These two systems, the purely spiritual and the sensuous--which last
may consist of an immeasurable series of particular lives--exist in
me from the moment in which my active reason is developed, and pursue
their parallel courses. The latter system is only an appearance, for
me and for those who share with me the same life.