Trinity, in the fundamental conception of my philosophy, this could be done, with the licence permitted in such interpretations, in the following manner. The Holy Ghost is the distinct denial of the will to live: the man in whom this exhibits itself in concreto is the Son; He is identical with the will which asserts life, and thereby produces the phenomenon of this perceptible world, i.e., with the Father, because the assertion and denial are opposite acts of the same will whose capability for both is the only true freedom. However, this is to be regarded as a mere lusus ingenii.
Before I close this chapter I wish to adduce a few proofs in support of what in § 68 of the first volume I denoted by the expression (
Greek characters), the bringing about of the denial of the will by one's own deeply felt suffering, thus not merely by the appropriation of the suffering of others, and the knowledge of the vanity and wretchedness of our existence introduced by this. We can arrive at a comprehension of what goes on in the heart of a man, in the case of an elevation of this kind and the accompanying purifying process, by considering what every emotional man experiences on beholding a tragedy, which is of kindred nature to this. In the third and fourth acts perhaps such a man is distressed and disturbed by the ever more clouded and threatened happiness of the hero; but when, in the fifth act, this happiness is entirely wrecked and shattered, he experiences a certain elevation of the soul, which affords him an infinitely higher kind of pleasure than the sight of the happiness of the hero, however great it might be, could ever have given. Now this is the same thing, in the weak water-colours of sympathy which is able to raise a well-known illusion, as that which takes place with the energy of reality in the feeling of our own fate when it is heavy misfortune that drives the man at last into the haven of entire resignation. Upon this occurrence depend all those conversions which completely transform
