The more judicious among them, however, think and say nothing definite about heaven or the future world in general, on the ground that it is inconceivable, that it can only be thought of by us according to the standard of this world, a standard not applicable to the other. All conceptions of heaven here below are, they allege, mere images, whereby man represents to himself that future, the nature of which is unknown to him, but the existence of which is certain. It is just so with God. The existence of God, it is said, is certain; but what he is, or how he exists, is inscrutable. But he who speaks thus has already driven the future world out of his head; he still holds it fast, either because he does not think at all about such matters, or because it is still a want of his heart; but, preoccupied with real things, he thrusts it as far as possible out of his sight; he denies with his head what he affirms with his heart; for it is to deny the future life, to deprive it of the qualities by which alone it is a real and effective object for man. Quality is not distinct from existence; quality is nothing but real existence. Existence without quality is a chimera, a spectre. Existence is first made known to me by quality; not existence first, and after that quality. The doctrines that God is not to be known or defined, and that the nature of the future life is inscrutable, are therefore not originally religious doctrines; on the contrary, they are the products of irreligion while still in bondage to religion, or rather hiding itself behind religion; and they are so for this reason, that originally the existence of God is posited only with a definite conception of God, the existence of a future life only with a definite conception of that life. Thus to the Christian, only his own paradise, the paradise which has Christian qualities, is a certainty, not the paradise of the Mahometan or the Elysium of the Greeks. The primary certainty is everywhere quality; existence follows of course when once quality is certain. In the New Testament we find no proofs or general propositions such as: there is a God, there is a heavenly life; we find only qualities of the heavenly life adduced;--"in heaven they marry not." Naturally;--it may be answered,--because the existence of God and of heaven is presupposed. But here reflection introduces a distinction of which the religious sentiment knows nothing. Doubtless the existence is presupposed, but only because the quality is itself existence, because the inviolate religious feeling lives only in the quality, just as to the natural man the real existence, the thing in itself, lies only in the quality which he perceives. Thus in the passage above cited from the New Testament, the virgin or rather sexless life is presupposed as the true life, which, however, necessarily becomes a future one, because the actual life contradicts the ideal of the true life. But