38 Gedanken uber die Unsterblichkeit als Wiederholung des Erdenlebens.
"Death gives to life all its relish, as hunger is the true sauce of food. Death first makes us precious and dear to ourselves. Since it lies in the nature of change that no condition is endless, but morning ever follows night, death cannot be endless. Be unconcerned; thy being shall as little be lost as the grain of dust at thy foot! Because in death thou dost not know that thou art, therefore fearest thou that thou shalt be no more? O pusillanimous! the great events of nature are too vast for thy weak heart. A whole eternity thou hast not been conscious that thou art, and yet thou hast become conscious of it. Every night thou losest thy consciousness, yet art thou conscious again, and shalt be. The loss of consciousness is not necessarily the loss of self. The knowledge of my being is not my being itself, but a peculiar force thereof, which, entering into reciprocal action with other forces, is subject to change. It is its essence to act, and thus to change, yet without surrendering its essence. Goethe's words may be applied to the soul: 'It is; therefore eternally it is.'
Not in cold motionlessness consists eternal life, but in eternal movement, in eternal alteration, in incessant change. These are warranties that no state endures forever, not even the unconscious, death." 39
In this unfolding of the theory there are many arbitrary and fanciful conceptions which may easily be dispensed with. The interspersion of the bright life of the human monads with blank epochs of oblivious darkness, and the confinement of their destiny to an endless repetition of their life course on this globe, are not necessary. In the will of God the free range of the boundless universe may lie open to them and an incessant career in forever novel circumstances await them. It is also conceivable that human souls, leading still recurrent lives on earth with total forgetfulness, may at last acquire sufficient power, in some happy concurrence or sublime exigency, to summon back and retain all their foregone states. But, leaving aside all such incidental speculations, the chief interest of the dynamic atomistic or monad theory, as affording a solid basis for immortality, is in relation to the arrogance of a shallow and conceited materialism. Says the materialist, "Show me a spirit, and I will believe in your heaven." Replies the idealist, "Show me your matter, however small a piece, and I will yield to your argument." Spirit is no phenomenon to be shown, and matter is an inference from thought: thus the counter statements of physical science and ideal philosophy fairly offset each other, and throw their respective advocates back upon the natural ground of unsophisticated faith and observation. Standing there unperverted, man has an invincible reliance on the veracity of his faculties and the normal reports of nature. Through immediate apprehension of his own conscious will and the posited experience of his senses, he has knowledge both of causal forms of being, or free productive force, and of resultant processes and phenomena. And surely sound logic teaches that the latter may alter or disappear without implying the annihilation of the former. If all material substance, so called, were destroyed, not only would space remain as an infinite indivisible unity, but the equivalents
39 Drossbach, Die individuelle Unsterblichkeit vom monadistisch metaphysischen Standpunkte betrachtet.
of what had been destroyed must remain in some form or other. Who shall say that these equivalents would not be intelligent points of power, capable of organizing aggregate bodies and of reconstituting the universe in the will of God, or of forming from period to period, in endless succession, new kinds of universes, each abounding in hitherto unimagined modes of life and degrees of bliss? To our present faculties, with only our present opportunities and data, the final problem of being is insoluble. We resolve the properties of matter into methods of activity, manifestations of force. But there, covered with alluring awe, a wall of impenetrable mystery confronts us with its baffling "Thus far, and no farther, shall thine explicating gaze read the secrets of destiny." We cannot tell what force is. We can conceive neither its genesis nor its extinction. Over that obscure environment, into the immense empire of possibilities, we must bravely fling the treasures of our love and the colors of our hope, and with a divine impulse in the moment of death leap after, trusting not to sink as nothing into the abyss of nowhere, but, landing safe in some elysium better than we know, to find ourselves still in God.
In dealing with moral problems in the realm of the higher reason, intuitions, mysterious hints, prophetic feelings, instinctive apprehensions of fitness and harmony, may be of more convincing validity than all the formal arguments logic can build.40 "Sentiment," Ancillon says, as quoted by Lewes, "goes further than knowledge: beyond demonstrative proofs there is natural evidence; beyond analysis, inspiration; beyond words, ideas; beyond ideas, emotions; and the sense of the infinite is a primitive fact of the soul." In transcendental mathematics, problems otherwise unapproachable are solved by operating with emblems of the relations of purely imaginary quantities to the facts of the problems. The process is sound and the result valid, notwithstanding the hypothetical and imaginary character of the aids in reaching it.
When for mastering the dim momentous problems of our destiny the given quantities and relations of science are inadequate, the helpful supposititious conditions furnished by faith may equally lead over their airy ways to conclusions of eternal truth.
The disbelievers of a future life have in their investigations applied methods not justly applicable to the subject, and demanded a species of proof impossible for the subject to yield: as if one should use his ear to listen to the symmetries of beauty, and his eye to gaze upon the undulations of music.
It is therefore that the terribly logical onslaughts of Feuerbach are harmless upon most persons. The glittering scimetar of this Saracenic metaphysician flashes swift and sharp, but he fights the air with weapons of air. No blood flows from the severed emptiness of space; no clash of the blows is heard any more than bell strokes would be heard in an exhausted receiver. One may justifiably accept propositions which strict science cannot establish and believe in the existence of a thing which science cannot reveal, as Jacobi has abundantly shown41 and as Wagner has with less ability tried to illustrate.42 The utmost possible achievement of a negative criticism is to show the invalidity of the physiological,