In Schopenhauer's view sympathy is a positive principle of conduct. It is based upon the recognition of the identity of all living beings. It alone makes moral conduct possible, and moves us to feel and act towards others as to ourselves. So far Schopenhauer has described the first stage in the progress of morality, that which is attained in ordinary virtue. The higher stage, that which he calls holiness, is attained through asceticism, the denial of the will to live. On the path of virtue man has learned to make no distinction between his own person and that of others, to take as much interest in the sufferings of others as in his own. He is even ready to sacrifice his own individuality, whenever such sacrifice will {85} benefit humanity. It is no longer the changing joy and sorrow of his own personality which concerns him, but the joy and sorrow of all. He attains to a vision of the real nature of life, and realises the vain striving, the inward conflict, and incessant suffering in which it consists. And with this knowledge he finds it impossible to assert the egoistic desires of his own nature. His will turns away from life. He shudders at the pleasures which recognise the assertion of life. He attains to the state of voluntary renunciation, resignation, and indifference. The attainment of this goal is the hardest end of all to achieve. Only the saint, the perfect man, ever attains it completely and finally. Weaker and less perfect natures are ever drawn back to life by the sting of the desires, for the veil of Mâyâ, the mist of illusion, still clings about their feet. The vanity and bitterness of life still holds them, although the entrance to all suffering stands open while they are not yet purified by complete and final renunciation. They cannot tear themselves free from the illusions of life, from the allurements of hope, and the sweetness of pleasure. Those who see through the deceptions of life, and recognise the real nature of the world, are already on the way to consolation. They withdraw from the struggle of life, and no longer wish to assert their own individuality. The loftiest goodness means refraining from all willing. This is the transition from virtue to asceticism. A man who has reached so far ceases to will anything, he guards himself against desire, and strives to attain complete indifference to everything. He gives the lie to his own body, and no longer desires any gratification. Voluntary and complete chastity and poverty are {86} necessary steps in this asceticism. Man is at once the priest and the sacrifice. Every kind of volition is suppressed intentionally. The body is nourished sparingly, lest its vigour and well-being should arouse the will. Every step is taken to break and destroy the will, which is recognised as the source of all suffering. Death when it comes at last is welcomed as a longed-for deliverance, and hailed with gladness.