to do), then the argument of the Supplementary Essay
in question will apply to our present problem. The whole
of time will contain a single expression of the divine Will,
and therefore, despite its endlessness, the time-world will
be present as such a single whole to the Absolute whose
Will this is, and whose life all this sequence embodies.
V
In order to refer, as I close, to the practical interest which has guided me through all the abstract considerations even of this present lecture, I may be permitted to anticipate some of our later results about the Self, and, for the sake of illustration, to point out that from our point of view, as we shall later explain it more fully, your life, your Self, your will, your individuality, your deeds, can be and are present at once to the eternal insight of God; while, nevertheless, it is equally true that not only for you, but for God, your life is a genuine temporal sequence of deeds and strivings, whereof, when you view this life at the present temporal instant, the past is just now no longer, while the future is not yet. This twofold view of your nature, as a temporal process and as an eternal system of fact, is precisely as valid and as obvious as the twofold view of the melody or of the rhythm. Your temporal present looks back, as Will, upon your now irrevocable past. That past is irrevocable because it is the basis of your seeking for the future, and is the so far finished expression of your unique individual Will. Your future is the not yet temporally expressed region wherein you, as finite being, seek your own further expression.
