or will live after them it is the species which always lives, and in the consciousness of the imperishable nature of the species and their identity with it the individuals cheerfully exist. The will to live manifests itself in an endless present, because this is the form of the life of the species, which, therefore, never grows old, but remains always young. Death is for it what sleep is for the individual, or what winking is for the eye, by the absence of which the Indian gods are known, if they appear in human form. As through the entrance of night the world vanishes, but yet does not for a moment cease to exist, so man and brute apparently pass away through death, and yet their true nature continues, just as undisturbed by it. Let us now think of that alternation of death and birth as infinitely rapid vibrations, and we have before us the enduring objectification of the will, the permanent Ideas of being, fixed like the rainbow on the waterfall. This is temporal immortality. In consequence of this, notwithstanding thousands of years of death and decay, nothing has been lost, not an atom of the matter, still less anything of the inner being, that exhibits itself as nature. Therefore every moment we can cheerfully cry, "In spite of time, death, and decay, we are still all together!"
Perhaps we would have to except whoever had once said from the bottom of his heart, with regard to this game, "I want no more." But this is not yet the place to speak of this.
But we have certainly to draw attention to the fact that the pain of birth and the bitterness of death are the two constant conditions under which the will to live maintains itself in its objectification, i.e., our inner nature, untouched by the course of time and the death of races, exists in an everlasting present, and enjoys the fruit of the assertion of the will to live. This is analogous to the fact that we can only be awake during the day on condition that we sleep during the night; indeed the latter is the
