beyond this form of intuition or perception. The more and the less have application only to the phenomenon of will, that is, its visibility, its objectification. Of this there is a higher grade in the plant than in the stone; in the animal a higher grade than in the plant: indeed, the passage of will into visibility, its objectification, has grades as innumerable as exist between the dimmest twilight and the brightest sunshine, the loudest sound and the faintest echo. We shall return later to the consideration of these grades of visibility which belong to the objectification of the will, to the reflection of its nature. But as the grades of its objectification do not directly concern the will itself, still less is it concerned by the multiplicity of the phenomena of these different grades, _i.e._, the multitude of individuals of each form, or the particular manifestations of each force. For this multiplicity is directly conditioned by time and space, into which the will itself never enters. The will reveals itself as completely and as much in _one_ oak as in millions. Their number and multiplication in space and time has no meaning with regard to it, but only with regard to the multiplicity of individuals who know in space and time, and who are themselves multiplied and dispersed in these. The multiplicity of these individuals itself belongs not to the will, but only to its manifestation. We may therefore say that if, _per impossibile_, a single real existence, even the most insignificant, were to be entirely annihilated, the whole world would necessarily perish with it. The great mystic Angelus Silesius feels this when he says— “I know God cannot live an instant without me, He must give up the ghost if I should cease to be.”