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Place and circumstances of stoics in the hereafter
24,1. You can now turn to the right, look at the first mentioned valley and tell me then what you find in it. You see: Best friend and brother, it looks terribly wasted and desolate. We indeed see here and there against the mountain cliffs thorn bushes, bearing a few known berries. Deeper into the valley we see various kinds of thistle-like weed growing rather lushly. The northern, evening-side mountainside looks especially bare; almost nothing but rocky cliffs and more rocky cliffs one upon the other and between the rocky cliffs a mighty stream is rushing down into the depths. Only the mountainside to the direction of the morning looks a bit friendlier and is here and there adorned with an unattractive alpine hut. But no residents are to be seen. Maybe they are a bit deeper into the valley. In the foreground is no living soul to be seen.
24,2. Yes, you are right. From where we are now, it is not readily possible. Therefore, we will go a bit deeper into the valley, then we will soon encounter something living. Look up there where the first accessible hut stands upon a moss-overgrown, protruding rock. We will go there. We are close already; take keen notice of what is going to happen now. Well, you have followed my advice. Tell me what you have seen.
24,3. You again say: but by God, these are not people. For these beings look like living skeletons and is as small as dwarfs. We would rather reckon them to be apes than some or the other human race. What is up with these poor beings? So miserable, emaciated and completely naked. No, these beings do not look good at all.
24,4. On the one hand, you are right, but on the other hand not. For these beings, however miserable they might look to you, are in their own sense, that is in the way they see themselves, not completely so. Here live namely the so-called stoics, or in other words, people who have way too much of themselves. They act righteously during their earthly lives, yet not out of love towards their neighbor, even less out of one or the other love towards God, but only because they recognize in it the victory over their minds. They have said: Man, needs nothing, neither heaven, nor hell, neither a God, but only himself and his mind leading him as the highest principle for his actions and he will act as such that he will harm no-one and therefore he can expect the same from his neighbor.
24,5. Because, they carry on, if I would, because of the highest principle of my mind, exalt myself above all worldly pettiness and not ask of the world anything more than a meager feeding for my stomach and simple clothing for my body, then I am indebted to no one for that. What my stomach digests, I give back to the earth and in due time can the clothing of my body also fertilize the earth. Between these two needs, I am my own, self-leading and completely governing god and as such am I an unlimited lord over my own being!
24,6. They also say: If there would exist a God somewhere, what can He give me or take from me if I am great in myself and look down with contempt to all He want to give me or take from me! What would a God indeed give me or take from me! At the most, it will be this tired life which I already learned to deeply despise with my mind. Or is it not given to me to live as long as I want to! If I would find it to agree with the highest principle of my mind to take my own life, I will do it. But myself-recognized righteousness teaches me that this would go against the principle of the highest mind. Whoever gave life to me, should have the right to take it again. Nature indeed has the rightto reclaim the food she gave me, back from me by the natural means; the clothing of my body is the property of time and takes his garment back. Pure reason must agree to this; it must say and it indeed does say: to each his own! But exactly because man cannot logically call a speck of sun-dust his own, he is the most exalted being, yes even exalted above every God, above every heaven and he still is master over everything hellish. If all people would think like this, everyone would have enough and no one would ever be a burden to anyone. Every form of covetousness, jealousy, greed, haughtiness, lust for power, gluttony, fornication, lies, and deceit would be foreign to us. Where lives a god who, if he would be the highest principle of logic, would be able to say anything against such foundational principles of life! If he would have any objection, he can be no god and he would be much less than the exalted human mind.
24,7. Look, these people have lived upon earth as such that they never even hurt a fly. They were never a burden to anyone and have never offended anyone. They were exalted above any kind of passion. Have anyone asked of them a favor or service, they never refused, if it was not in violation of their lawful, logical principles; they also did not expect anything in return. Would one offer them a high function or honorary office, they never accept it, but would show such benefactor two fingers against their forehead, saying: Friend, there lives the highest function and the highest office of man!
24,8. If you would observe such people, judge for yourselves whether they deserved their judgment. You must say: Certainly not! Next question: Do they deserve a reward! Then follows the question: what kind of reward would they deserve? To scorn heaven and refuse to acknowledge that God would be above their minds. Therefore, it is only the most appropriate that they would keep the reward that their minds would generate.
24,9. But you ask: Are these miserable beings not aware of their pitiable condition? Oh no, this is their greatest victory, for on earth they find the bliss of a midget already highly enviable and said: Look, for this little animal is a mere dewdrop on a leaf an exceptionally enjoyable meal. The physical build of this little animal seems to have very scanty needs. Should we compare with it our excessively wasteful physical build, then can logic only rightfully disapprove of it. Therefore, I should have a big stomach to eat a lot and afterwards have much excrement. Logic does not find any other purpose here and that because it would like to be content with the least if the highly uneconomical build of his useless body would allow it.
24,10. They criticize the too much flesh on their feet, on their behinds, on their hands and wherever they would find some and say: a midget has nothing of it all and is therefore much happier than the sturdy and uneconomically built human.
24,11. Now that you know this, the small skeletal forms of these people will not seem so pitiable and miserable to you than at first glance anymore, for this corresponds as much as possible with their intellectual principles. You now say: This is all true, and we do see clearly now that it cannot be otherwise here, that these people would feel unhappy in other circumstances than exactly this, which suits them the best. But there is still another question in the background, best friend!
24,12. Is there no other possibility to bring these people on a better way?
24,13. Best friend and brothers, there exists barely a more difficult thing! They have only one accessible side and this is the one of the science! For this, endless patience and perseverance are needed to present to these intellectual people something in such a way that they would recognize it as true and would not be in contradiction with their minds. They say: it could be completely true scientifically, but if this would agree with the principles of the mind, is another question. To fully affirm this pronouncement, they would utter a whole list of scientific facts which are completely true, but it completely opposes the principles of the intellect. I will give you a single example.
24,14. They would, for instance, say: the calculation of an eclipse is scientifically completely true; but ask the ingenuity and his lackey, the mind, to what does this coincidental eclipse avail and whether the whole of humanity gained anything important from it through the science! So, it is also scientific that man takes of the ingested food only a part for the sustenance of his body parts and shed the excess. If you would ask the intellect, it could only show a bad and senselessly calculated relationship. It is also scientifically true that water and other viscous substances isdriven to the depths b their own weight. What else does the intellect say of it when his gaze would follow bare rock cliffs against which not even a little moss plant can thrive because such high locations of the earth must lack the constantly needed nourishing humidity. Look at these few examples you can sufficiently see how difficult it is to give unto these critical intellectual people a scientific example which would completely satisfy the correspondence with the intellect. For you to see and understand the way by which such a conversion come to pass, we will next time attend one. With this, enough for today.
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