lament, "I see all beings arise through birth out of nothing, and after a brief term again return to this; my existence also, now in the present, will soon lie in the distant past, and I will be nothing!" – the right answer is, "Dost thou not exist? Hast thou not within thee the valuable present, after which ye children of time so eagerly strive, now within, actually within? And dost thou understand how thou hast attained to it? Knowest thou the paths which have led thee to it, that thou canst know they will be shut against thee by death? An existence of thyself after the destruction of thy body is not conceivable by thee as possible; but can it be more inconceivable to thee than thy present existence, and how thou hast attained to it? Why shouldst thou doubt but that the secret paths to this present, which stood open to thee, will also stand open to every future present?"
If, then, considerations of this kind are at any rate adapted to awaken the conviction that there is something in us which death cannot destroy, this yet only takes place by raising us to a point of view from which birth is not the beginning of our existence. But from this it follows that what is proved to be indestructible by death is not properly the individual, which, moreover, as having arisen through generation, and having in itself the qualities of the father and mother, presents itself as a mere difference of the species, but as such can only be finite. As, in accordance with this, the individual has no recollection of its existence before its birth, so it can have no remembrance of its present existence after death. But every one places his ego in consciousness; this seems to him therefore to be bound to individuality, with which, besides, everything disappears which is peculiar to him, as to this, and distinguishes him from others. His continued existence without individuality becomes to him therefore indistinguishable from the continuance of other beings, and he sees his ego sink. But whoever thus links his existence to the identity of consciousness, and therefore desires an end-
