But let not all these insoluble questions drive us towards fear. From the point of view of our future beyond the grave, it is in no way necessary that we should have an answer to everything. Whether the universe have already found its consciousness, whether it find it one day or seek it everlastingly, it could not exist for the purpose of being unhappy and of suffering, either in its entirety, or in any one of its parts; and it matters little if the latter be invisible or incommensurable, considering that the smallest is as great as the greatest in what has neither limit nor measure. To torture a point is the same thing as to torture the worlds; and, if it torture the worlds, it is its own substance that it tortures. Its very fate, wherein we have our part, protects us; for we are simply morsels of infinity. It is inseparable from us as we are inseparable from it. Its breath is our breath, its aim is our aim and we bear within us all its mysteries. We participate in it everywhere. There is naught in us that escapes it; there is naught in it but belongs to us. It extends us, fills us, traverses us on every side. In space and time and in that which, beyond space and time, has as yet no name, we represent it and summarize it completely, with all its properties and all its future; and, if its immensity terrifies us, we are as terrifying as itself. If, therefore, we had to suffer in it, our sufferings could be but ephemeral; and nothing matters that is not eternal. It is possible, although somewhat incomprehensible, that parts should err and go astray; but it is impossible that sorrow should be one of its lasting and necessary laws; for it would have brought that law to bear against itself. In like manner, the universe is and must be its own law and its sole master: if not, the law or the master whom it must obey would be the universe alone; and the centre of a word which we pronounce without being able to grasp its scope would be simply shifted. If it be unhappy, that means that it wills its own unhappiness; if it will its unhappiness, it is mad; and, if it appear to us mad, that means that our reason works contrary to everything and to the only laws possible, seeing that they are eternal, or, to speak more humbly, that it judges what it wholly fails to understand. 7 Everything, therefore, must end, or perhaps already be, if not in a state of happiness, at least in a state exempt from all suffering, all anxiety, all lasting unhappiness; and what, after all, is our happiness upon this earth, if it be not the absence of sorrow, anxiety and unhappiness?