You despise the egoist because he puts the spiritual in the background as compared with the personal, and has his eyes on himself where you would like to see him act to favor an idea. The distinction between you is that he makes himself the central point, but you the spirit; or that you cut your identity in two and exalt your "proper self," the spirit, to be ruler of the paltrier remainder, while he will hear nothing of this cutting in two, and pursues spiritual and material interests just _as he pleases_. You think, to be sure, that you are falling foul of those only who enter into no spiritual interest at all, but in fact you curse at everybody who does not look on the spiritual interest as his "true and highest" interest. You carry your knightly service for this beauty so far that you affirm her to be the only beauty of the world. You live not to _yourself_, but to your _spirit_ and to what is the spirit's--_i. e._ ideas. As the spirit exists only in its creating of the spiritual, let us take a look about us for its first creation. If only it has accomplished this, there follows thenceforth a natural propagation of creations, as according to the myth only the first human beings needed to be created, the rest of the race propagating of itself. The first creation, on the other hand, must come forth "out of nothing,"--_i. e._, the spirit has toward its realization nothing but itself, or rather it has not yet even itself, but must create itself; hence its first creation is itself, _the spirit_. Mystical as this sounds, we yet go through it as an every-day experience. Are you a thinking being before you think? In creating the first thought you create yourself, the thinking one; for you do not think before you think a thought, _i. e._ have a thought. Is it not your singing that first makes you a singer, your talking that makes you a talker? Now, so too it is the production of the spiritual that first makes you a spirit. Meantime, as you distinguish _yourself_ from the thinker, singer, and talker, so you no less distinguish yourself from the spirit, and feel very clearly that you are something beside spirit. But, as in the thinking ego hearing and sight easily vanish in the enthusiasm of thought, so you also have been seized by the spirit-enthusiasm, and you now long with all your might to become wholly spirit and to be dissolved in spirit. The spirit is your _ideal_, the unattained, the otherworldly; spirit is the name of your--god, "God is spirit." Against all that is not spirit you are a zealot, and therefore you play the zealot against _yourself_ who cannot get rid of a remainder of the non-spiritual. Instead of saying, "I am _more_ than spirit," you say with contrition, "I am less than spirit; and spirit, pure spirit, or the spirit that is nothing but spirit, I can only think of, but am not; and, since I am not it, it is another, exists as another, whom I call 'God'."