which perpetuates that existence must appear precisely as it does appear.
With reference to the first fundamental truth of my doctrine, the remark deserves a place here that the shame mentioned above which attaches to the act of generation extends even to the parts which are concerned in this, although, like all other parts, they are given us by nature. This is again a striking proof that not only the actions but even the body of man is to be regarded as the manifestation, the objectification, of his will, and as its work. For he could not be ashamed of a thing which existed without his will.
The act of generation is further related to the world, as the answer is related to the riddle. The world is wide in space and old in time, and of an inexhaustible multiplicity of forms. Yet all this is only the manifestation of the will to live; and the concentration, the focus of this will is the act of generation. Thus in this act the inner nature of the world expresses itself most distinctly. In this regard it is indeed worth noticing that this act itself is also distinctly called "the will" in the very significant German phrase, "Er verlangte von ihr, sie sollte ihm zu Willen sein" (He desired her to comply with his wishes). As the most distinct expression of the will, then, this act is the kernel, the compendium, the quintessence of the world. Therefore from it we obtain light as to the nature and tendency of the world: it is the answer to the riddle. Accordingly it is understood under "the tree of knowledge," for after acquaintance with it the eyes of every one are opened as to life, as Byron also says:
"The tree of knowledge has been plucked, – all's known."
– Don Juan, i. 128.
It is not less in keeping with this quality that it is the great (
Greek characters), the open secret, which must never and nowhere be distinctly mentioned, but always and everywhere is understood as the principal matter, and is there-
