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 Mongolism; freedom of the spirit is Mongolian freedom, freedom of feeling, moral freedom, etc.
We may find the word "morality" taken as synonymous with spontaneity, self-determination. But that is not involved in it; rather has the Caucasian shown himself spontaneous only _in spite of_ his Mongolian morality. The Mongolian heaven, or morals,[44] remained the strong castle, and only by storming incessantly at this castle did the Caucasian show himself moral; if he had not had to do with morals at all 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" corresponds entirely with "religious and orthodox philosophy," "constitutional monarchy," "the Christian State," "freedom within certain limits," "the limited freedom of the press," or, in a figure, to the hero fettered 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 belief 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 product 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 beings_ 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. Influence on the spirit, so-called "moral influence," is hereby assured.