It is always bad if one cannot be thoroughly original, and dare not carve out of the whole wood. Brahmanism and Buddhism, on the other hand, have quite consistently, besides the continued existence after death, an existence before birth to expiate the guilt of which we have this life. Moreover, how distinctly conscious they were of the necessary consistency in this is shown by the following passage from Colebrooke’s “History of the Indian Philosophy” in the “Transac. of the Asiatic London Society,” vol. i. p. 577: “Against the system of the Bhagavatas which is but partially heretical, the objection upon which the chief stress is laid by Vyaso is, that the soul would not be eternal if it were a production, and consequently had a beginning.” Further, in Upham’s “Doctrine of Buddhism,” p. 110, it is said: “The lot in hell of impious persons called Deitty is the most severe: these are they who, discrediting the evidence of Buddha, adhere to the heretical doctrine that all living beings had their beginning in the mother’s womb, and will have their end in death.” Whoever conceives his existence as merely accidental must certainly fear that he will lose it by death. On the other hand, whoever sees, even only in general, that his existence rests upon some kind of original necessity will not believe that this which has produced so wonderful a thing is limited to such a brief span of time, but that it is active in every one. But he will recognise his existence as necessary who reflects that up till now, when he exists, already an infinite time, thus also an infinity of changes, has run its course, but in spite of this he yet exists; thus the Whole range of all possible states has already exhausted itself without being able to destroy his existence. _If he could ever not be, he would already not be now._ For the infinity of the time that has already elapsed, with the exhausted possibility of the events in it, guarantees that _what exists, exists necessarily_. Therefore every one must conceive himself as a necessary being, _i.e._, as a being whose existence would follow from its true and exhaustive definition if one only had it. In this line of thought, then, really lies the only immanent proof of the imperishableness of our nature, _i.e._, the only proof of this that holds good within the sphere of empirical data. In this nature existence must inhere, because it shows itself as independent of all states which can possibly be introduced through the chain of causes; for these states have already done what they could, and yet our existence has remained unshaken by it, as the ray of light by the storm wind which it cuts through. If time, of its own resources, could bring us to a happy state, then we would already have been there long ago; for an infinite time lies behind us. But also: if it could lead us to destruction, we would already have long been no more. From the fact that we now exist, it follows, if well considered, that we must at all times exist.