The principal problem with respect to the question of the immortality of the soul will probably center more upon the nature of immortality than upon immortality itself, specifically, whether at death the soul may be considered as tightly embracing the contents of its action or as dissolved in the divine all. This is so remote from signifying that the soul thereby is surrendered that within ourselves we can perceive analogies to this, in which the purely subjective consciousness walks in the shadow ahead of a far more objective consciousness and in which existence gains a transparency, and the question is still whether or not these moments are not of a higher kind than the moments of action.What that means, I have no idea. In Fear and Trembling, Kierkegaard says "faith begins where thinking leaves off," and it seems to me in the passage above thinking has a loose grip on reality.
At the same age, Thoreau would write in his journal:
I have just heard the flicker among the oaks on the hillside ushering in a new dynasty. It is the age and youth of time. Why did Nature set this lure for sickly mortals? Eternity could not begin with more security and momentousness than the spring. The summer's eternity is reestablished by this note. All sights and sounds are seen and heard both in time and eternity. And when the eternity of any sight or sound strikes the eye or ear, they are intoxicated with delight.It is a matter of taste, I suppose. Some will live their lives with their attention fixed on the hereafter. Others listen for the flicker's note in the distant oaks.