former burdens the understanding with the difficulty of seeking the an cestry of occurrences ever higher in the series of causes, because the causality in them is at every time conditioned, but it promises in com pensation a thoroughgoing and lawful unity of experience, while the miragea of freedom, on the contrary, though of course offering rest to the inquiring understanding in the chain of causes by leading it to an unconditioned causality that begins to act from itself, since it is itself blind, breaks away from the guidance of those rules by which alone a thoroughly connected experience is possible.