The Oriental World

It is time to quit the Dream-State characterizing the Hindoo Spirit revelling in the most extravagant maze through all natural and spiritual forms; comprising at the same time the coarsest sensuality and anticipations of the profoundest thought, and on that very account – as far as free and rational reality is concerned – sunk in the most self-abandoned, helpless slavery; – a slavery, in which the abstract forms into which concrete human life is divided, have become stereotyped, and human rights and culture have been made absolutely dependent upon these distinctions. In contrast with this inebriate Dream-life, which in the sphere of reality is bound fast in chains, we have the unconstrained Dream-life; which on the one hand is ruder than the former – as not having advanced so far as to make this distinction of modes of life – but for the same reason, has not sunk into the slavery which this entails. It keeps itself more free, more independently firm in itself: its world of ideas is consequently compressed into simpler conceptions. The Spirit of the Phase just indicated, is involved in the same fundamental principle as that assigned to Hindoo conceptions: but it is more concentrated in itself; its religion is simpler, and the accompanying political condition more calm and settled. This phase comprehends peoples and countries of the most varied complexion. We regard it as embracing Ceylon, Farther India with the Burman Empire, Siam, Anam – north of that Thibet, and further on the Chinese Upland with its various populations of Mongols and Tartars. We shall not examine the special individualities of these peoples, but merely characterize their Religion, which constitutes the most interesting side of their existence. The Religion of these peoples is Buddhism, which is the most widely extended religion on our globe. In China Buddha is reverenced as Fo; in Ceylon as Gautama; in Thibet and among the Mongols this religion has assumed the phase of Lamaism. In China – where the religion of Fo early received a great extension, and introduced a monastic life – it occupies the position of an integrant element of the Chinese principle. As the Substantial form of Spirit which characterizes China, develops itself only to a unity of secular national life, which degrades individuals to a position of constant dependence, religion also remains in a state of dependence. The element of freedom is wanting to it; for its object is the principle of Nature in general – Heaven – Universal Matter. But the (compensating) truth of this alienated form of Spirit (Nature occupying the place of the Absolute Spirit) is ideal Unity; the elevation above the limitation of Nature and of existence at large; – the return of consciousness into the soul. This element, which is contained in Buddhism, has made its way in China, to that extent to which the Chinese have become aware of the unspirituality of their condition, and the limitation that hampers their consciousness. – In this religion – which may be generally described as the religion of self-involvement (undeveloped Unity) – the elevation of that unspiritual condition to subjectivity, takes place in two ways; one of which is of a negative, the other of an affirmative kind.

The negative form of this elevation is the concentration of Spirit to the Infinite, and must first present itself under theological conditions. It is contained in the fundamental dogma, that Nothingness is the principle of all things – that all proceeded from and returns to Nothingness. The various forms found in the World are only modifications of procession [thence]. If an analysis of these various forms were attempted, they would lose their quality; for in themselves all things are one and the same inseparable essence, and this essence is Nothingness. The connection of this with the Metempsychosis can be thus explained: All (that we see) is but a change of Form. The inherent infinity of Spirit – infinite concrete self-dependence – is entirely separate from this Universe of phenomena. Abstract Nothingness is properly that which lies beyond Finite Existence – what we may call the Supreme Being. This real principle of the Universe is, it is said, in eternal repose, and in itself unchangeable. Its essence consists in the absence of activity and volition. For Nothingness is abstract Unity with itself. To obtain happiness, therefore, man must seek to assimilate himself to this principle by continual victories over himself; and for the sake of this, do nothing, wish nothing, desire nothing. In this condition of happiness, therefore, Vice or Virtue is out of the question; for the true blessedness is Union with Nothingness. The more man frees himself from all speciality of existence, the nearer does he approach perfection; and in the annihilation of all activity – in pure passivity – he attains complete resemblance to Fo. The abstract Unity in question is not a mere Futurity – a Spiritual sphere existing beyond our own; it has to do with the present; it is truth for man [as he is], and ought to be realized in him. In Ceylon and the Burman Empire – where this Buddhistic Faith has its roots – there prevails an idea, that man can attain by meditation, to exemption from sickness, old age and death.