objectification, has grades as innumerable as exist between the dimmest twilight and the brightest sunshine, the loudest sound and the faintest echo. We shall return later to the consideration of these grades of visibility which belong to the objectification of the will, to the reflection of its nature. But as the grades of its objectification do not directly concern the will itself, still less is it concerned by the multiplicity of the phenomena of these different grades, i.e., the multitude of individuals of each form, or the particular manifestations of each force. For this multiplicity is directly conditioned by time and space, into which the will itself never enters. The will reveals itself as completely and as much in one oak as in millions. Their number and multiplication in space and time has no meaning with regard to it, but only with regard to the multiplicity of individuals who know in space and time, and who are themselves multiplied and dispersed in these. The multiplicity of these individuals itself belongs not to the will, but only to its manifestation. We may therefore say that if, per impossibile, a single real existence, even the most insignificant, were to be entirely annihilated, the whole world would necessarily perish with it. The great mystic Angelus Silesius feels this when he says—
I know God cannot live an instant without me,
He must give up the ghost if I should cease to be."
Men have tried in various ways to bring the immeasurable greatness of the material universe nearer to the comprehension of us all, and then they have seized the opportunity to make edifying remarks. They have referred perhaps to the relative smallness of the earth, and indeed of man; or, on the contrary, they have pointed out the greatness of the mind of this man who is so insignificant—the mind that can solve, comprehend, and even measure the greatness of the universe, and so forth. Now, all this is very well, but to me, when I consider the vast-
