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THE EGO AND HIS OWN

ways setting up again what already existed,--to wit, a
precept, a generality, a heaven. He harbors the most
irreconcilable enmity to heaven, and yet builds new
heavens daily; piling heaven on heaven, he only
crushes one by another; the Jews' heaven destroys the
Greeks', the Christians' the Jews', the Protestants' the
Catholics', etc.--If the heaven-storming men of Cau-
casian blood throw off their Mongolian skin, they will
bury the emotional man under the ruins of the mon-
strous world of emotion, the isolated man under his
isolated world, the paradisiacal man under his heaven.
And heaven is the realm of spirits, the realm of free-
dom of the spirit.

The realm of heaven, the realm of spirits and

ghosts, has found its right standing in the speculative
philosophy. Here it was stated as the realm of
thoughts, concepts, and ideas; heaven is peopled with
thoughts and ideas, and this " realm of spirits " is
then the true reality.

To want to win freedom for the spirit is Mon-

golism; freedom of the spirit is Mongolian freedom,
freedom of feeling, moral freedom, etc.

We may find the word " morality " taken as syn-

onymous with spontaneity, self-determination. But
that is not involved in it; rather has the Caucasian
shown himself spontaneous only in spite of his Mon-
golian morality. The Mongolian heaven, or morals,*
remained the strong castle, and only by storming in-
cessantly at this castle did the Caucasian show him-
self moral; if he had not had to do with morals at all

* [The same word that has been translated " custom " several times in
this section.]

MEN OF THE OLD TIME AND THE NEW 91

any longer, if he had not had therein his indomitable,
continual enemy, the relation to morals would cease,
and consequently morality would cease. That his
spontaneity is still a moral spontaneity, therefore, is
just the Mongoloidity of it,--is a sign that in it he has
not arrived at himself. " Moral spontaneity " cor-
responds entirely with " religious and orthodox phil-
osophy," " constitutional monarchy," " the Christian
State," " freedom within certain limits," " the limited
freedom of the press," or, in a figure, to the hero fet-
tered to a sick-bed.

Man has not really vanquished Shamanism and its

spooks till he possesses the strength to lay aside not
only the belief in ghosts or in spirits, but also the be-
lief in the spirit.

He who believes in a spook no more assumes the

" introduction of a higher world " than he who
believes in the spirit, and both seek behind the sensual
world a supersensual one ; in short, they produce and
believe another world, and this other world, the pro-
duct of their mind, is a spiritual world; for their
senses grasp and know nothing of another, a non-
sensual world, only their spirit lives in it. Going on
from this Mongolian belief in the existence of spiritual
being's to the point that the proper being of man too
is his spirit, and that all care must be directed to this
alone, to the " welfare of his soul," is not hard. In-
fluence on the spirit, so-called "moral influence," is
hereby assured.

Hence it is manifest that Mongolism represents

utter absence of any rights of the sensuous, represents
non-sensuousness and unnature, and that sin and the