ness which is or ever was committed in the world proceeds from that will which constitutes his own nature also, appears also in him, and that through this phenomenon and its, assertion he has taken upon himself all the sufferings which proceed from such a will and bears them as his due, so long as he is this will. From this knowledge speaks the profound poet Calderon in "Life a Dream"—
"Pues el delito mayor
Del hombre es haber nacido."
("For the greatest crime of man
Is that he ever was born.")
Why should it not be a crime, since, according to an eternal law, death follows upon it? Calderon has merely expressed in these lines the Christian dogma of original sin.
The living knowledge of eternal justice, of the balance that inseparably binds together the malum culpæ with the malum pœnæ, demands the complete transcending of individuality and the principle of its possibility. Therefore it will always remain unattainable to the majority of men, as will also be the case with the pure and distinct knowledge of the nature of all virtue, which is akin to it, and which we are about to explain. Accordingly the wise ancestors of the Hindu people have directly expressed it in the Vedas, which are only allowed to the three regenerate castes, or in their esoteric teaching, so far at any rate as conception and language comprehend it, and their method of exposition, which always remains pictorial and even rhapsodical, admits; but in the religion of the people, or exoteric teaching, they only communicate it by means of myths. The direct exposition we find in the Vedas, the fruit of the (highest human knowledge and wisdom, the kernel of which has at last reached us in the Upanishads as the greatest gift of this century. It is expressed in various
