Page:Lectures on the Philosophy of Religion volume 2.djvu/71

 interest or value, and indeed, for the reasons already stated, has not the interest of the Notion.

In regard to worship, we have not to do here with external ceremonies and customs. It is the essential element alone which is to be described here, namely, how Being-within-itself, the principle of this stage, appears in the actual consciousness.

(c.) Worship or cultus.

This religion of substantiality has influenced the character of the peoples who profess it in the degree in which they have made exaltation above the immediate individual consciousness a thorough-going requirement.

1. Since the One is conceived of as the Substantial, this immediately involves elevation above desire, above the individual will, above savagery—involves immersion in this inwardness, this unity. The image of Buddha is in this thinking position: the feet and arms are folded over one another so that one toe goes into the mouth, representing this returning into self, this self-absorption. The character of the peoples who profess this religion is that of calmness, gentleness, obedience, which is superior to savagery, to passion.

But it is the Dalailama above all who is the manifestation of perfect and satisfied Being-within-itself. His leading characteristics are repose and gentleness, with which he combines insight and a thoroughly noble manner of existence. Nations worship him, regarding him in the fair light of one living in pure contemplation, the absolute Eternal being present in him. If the Lama has to direct his attention to eternal things, he is then exclusively occupied with the beneficent office of bestowing consolation and help; his primary attribute is to forget and to have mercy. That child which was in Little Thibet when the English ambassador already mentioned arrived there, was, it is true, still being suckled, but was a lively intelligent child, behaved with all possible dignity and propriety, and seemed already to have