This preparatory sort of idealism is the one that, as I just suggested, Berkeley made prominent, and, after a fashion familiar. I must state it in my own way, although one in vain seeks to attain novelty in illustrating so frequently described a view.
God too longs; and because the Absolute Life itself, which dwells in our life, and inspires these very longings, possesses the true world, and is that world.
Listen to any musical phrase or rhythm, and grasp it as a whole, and you thereupon have present in you the image, so to speak, of the divine knowledge of the temporal order.
And just because God attains and wins and finds this uniqueness, all our lives win in our union with him the individuality which is essential to their true meaning.
That this individual life of all of us is not something limited in its temporal expression to the life that now we experience, follows from the very fact that here nothing final or individual is found expressed.
God is One, all our lives have various and unique places in the harmony of the divine life.
As for you, my beloved friend, I loyally believe in your uniqueness; but whenever I try to tell to you wherein it consists, I helplessly describe only a type.
But you are alone. Yet I never tell what you are. And if your face lights up my world as no other can – well, this feeling too, when viewed as the mere psychologist has to view it, appears to be simply what all the other friends report about their friends.
The lonely wanderer, who watches by the seashore the waves that roll between him and his home, talks of cruel facts, material barriers that, just because they are material, and not ideal, shall be the irresistible foes of his longing heart.
We seek true individuality and the true individuals. But we find them not. For lo, we mortals see what our poor eyes can see; and they, the true individuals, – they belong not to this world of our merely human sense and thought.