THE ASSERTION AND DENIAL OF THE WILL. 459
ways, but especially by making all the beings in the world, living and lifeless, pass successively before the view of the student, and pronouncing over every one of them that word which has become a formula, and as such has been called the Mahavakya: Tatoumes — more correctly, Tat twam asi, — which means, "This thou art."[1] But for the people, that great truth, so far as in their limited condition they could comprehend it, was translated into the form of knowledge which follows the principle of sufficient reason. This form of knowledge is indeed, from its nature, quite incapable of apprehending that truth pure and in itself, and even stands in contradiction to it, yet in the form of a myth it received a substitute for it which was sufficient as a guide for conduct. For the myth enables the method of knowledge, in accordance with the principle of sufficient reason, to comprehend by figurative representation the ethical significance of conduct, which itself is ever foreign to it. This is the aim of all systems of religion, for as a whole they are the mythical clothing of the truth which is unattainable to the uncultured human intellect. In this sense this myth might, in Kant's language, be called a postulate of the practical reason; but regarded as such, it has the great advantage that it contains absolutely no elements but such as lie before our eyes in the course of actual experience, and can therefore support all its conceptions with perceptions. What is here referred to is the myth of the transmigration of souls. It teaches that all sufferings which in life one inflicts upon other beings must be expiated in a subsequent life in this world, through precisely the same sufferings; and this extends so far, that he who only kills a brute must, some time in endless time, be born as the same kind of brute and suffer the same death. It teaches that wicked conduct involves a future life in this world in suffering and despised creatures, and, accordingly, that one will then be born again in lower castes, or as
- ↑ Oupnek'hat, vol. i. p. 60 et seq.
