In all this, however, there is nothing akin to self-examination: it is not an act of contrition, or a cry for help. It is simply an Amen of submission—“My child, give me thy heart!”
Renunciation and acquiescence are less difficult to me than to others, for I desire nothing. I could only wish not to suffer, but Jesus on Gethesemane allowed himself to make the same prayer; let us add to it the words that he did: “Nevertheless, not my will, but thine, be done,”—and wait.
… For many years past the immanent God has been more real to me than the transcendent God, and the religion of Jacob has been more alien to me than that of Kant, or even Spinoza. The whole Semitic dramaturgy has come to seem to me a work of the imagination. The apostolic documents have changed in value and meaning to my eyes. Belief and truth have become distinct to me with a growing distinctness. Religious psychology has become a simple phenomenon, and has lost its fixed and absolute value. The apologetics of Pascal, of Leibnitz, of Secrétan, are to me no more convincing than those of the Middle Ages, for they presuppose what is really in question—a revealed doctrine, a definite and unchangeable Christianity. It seems to me that what remains to me from all my studies is a new phenomenology of mind, an intuition of universal metamorphosis. All particular convictions, all definite principles, all clear-cut formulas and fixed ideas, are but prejudices, useful in practice, but still narrownesses of the mind. The absolute in detail is absurd and contradictory. All political, religious, aesthetic, or literary parties are protuberances, misgrowths of thought. Every special belief represents a stiffening and thickening of thought; a stiffening, however, which is necessary in its time and place. Our monad, in its thinking capacity, overleaps the boundaries of time and space and of its own historical surroundings; but in its individual capacity, and for purposes of action, it adapts itself to current illusions, and puts before itself a definite end. It is lawful to be man, but it is needful also to be a man, to be an individual. Our rôle is thus a double one. Only, the philosopher is specially authorized to develop the first rôle, which the vast majority of humankind neglects.
February 7, 1881.—Beautiful sunshine to-day. But I have scarcely spring enough left in me to notice it. Admiration, joy, presuppose a little relief from pain. Whereas my neck is tired with the weight of my head, and my heart is wearied with the weight of life; this is not the aesthetic state.
I have been thinking over different things which I might have written. But generally speaking we let what is most original and best in us be wasted. We reserve ourselves for a future which never comes. Omnis mortar.
February 14, 1881.—Supposing that my weeks are numbered, what duties still remain to me to fulfill, that I may leave all in order? I must give every one his due; justice, prudence, kindness must be satisfied; the last memories must be sweet ones. Try to forget nothing useful, nor anybody who has a claim upon thee! February 15, 1881.—I have, very reluctantly, given up my lecture at the university, and sent for my doctor. On my chimney-piece are the flowers which – has sent me. Letters from London, Paris, Lausanne, Neuchatel … They seem to me like wreaths thrown into a grave.
Mentally I say farewell to all the distant friends whom I shall never see again.
February 18, 1881.—Misty weather. A fairly good night. Still, the emaciation goes on. That is to say, the vulture allows me some respite, but he still hovers over his prey. The possibility of resuming my official work seems like a dream to me.
Although just now the sense of ghostly remoteness from life which I so often have is absent, I feel myself a prisoner for good, a hopeless invalid. This vague intermediate state, which is neither death nor life, has its sweetness, because if it implies renunciation, still it allows of thought. It is a reverie without pain, peaceful and meditative. Surrounded with affection and with books, I float down the stream of time, as once I glided over the Dutch canals, smoothly and noiselessly. It is as though I were once more on board the Treckschute. Scarcely can one hear even the soft ripple of the water furrowed by the barge, or the hoof of the towing horse trotting along the sandy path. A journey under these conditions has something fantastic in it. One is not sure whether one still exists, still belongs to earth. It is like the manes, the shadows, flitting through the twilight of the inania regna. Existence has become fluid. From the standpoint of complete personal renunciation I watch the passage of my impressions, my dreams, thoughts, and memories.... It is a mood of fixed contemplation akin to that which we attribute to the seraphim. It takes no interest in the individual self, but only in the specimen monad, the sample of the general history of mind. Everything is in everything, and the consciousness examines what it has before it. Nothing is either great or small. The mind adopts all modes, and everything is acceptable to it. In this state its relations with the body, with the outer world, and with other individuals, fade out of sight. Selbst-bewusstsein becomes once more impersonal Bewusstsein, and before personality can be reacquired, pain, duty, and will must be brought into action.
Are these oscillations between the personal and the impersonal, between pantheism and theism, between Spinoza and Leibnitz, to be regretted? No, for it is the one state which makes us conscious of the other. And as man is capable of ranging the two domains, why should he mutilate himself?
February 22, 1881.—The march of mind finds its typical expression in astronomy—no pause, but no hurry; orbits, cycles, energy, but at the same time harmony; movement and yet order; everything has its own weight and its relative weight, receives and gives forth light. Cannot this cosmic and divine become oars? Is the war of all against all, the preying of man upon man, a higher type of balanced action? I shrink form believing it. Some theorists imagine that the phase of selfish brutality is the last phase of all. They must be wrong. Justice will prevail, and justice is not selfishness. Independence of intellect, combined with goodness of heart, will be the agents of a result, which will be the compromise required.
March 1, 1881.—I have just been glancing over the affairs of the world in the newspaper. What a Babel it is! But it is very pleasant to be able to make the tour of the planet and review the human race in an hour. It gives one a sense of ubiquity. A newspaper in the twentieth century will be composed of eight or ten daily bulletins—political, religious, scientific, literary, artistic, commercial, meteorological, military, economical, social, legal, and financial; and will be divided into two parts only—Urbs and Orbis. The need of totalizing, of simplifying, will bring about the general use of such graphic methods as permit of series and comparisons. We shall end by feeling the pulse of the race and the globe as easily as that of a sick man, and we shall count the palpitations of the universal life, just as we shall hear the grass growing, or the sunspots clashing, and catch the first stirrings of volcanic disturbances. Activity will become consciousness; the earth will see herself. Then will be the time for her to blush for her disorders, her hideousness, her misery, her crime and to throw herself at last with energy and perseverance into the pursuit of justice. When humanity has cut its wisdom-teeth, then perhaps it will have the grace to reform itself, and the will to attempt a systematic reduction of the share of the evil in the world. The Weltgeist will pass from the state of instinct to the moral state. War, hatred, selfishness, fraud, the right of the stronger, will be held to be old-world barbarisms, mere diseases of growth. The pretenses of modern civilization will be replaced by real virtues. Men will be brothers, peoples will be friends, races will sympathize one with another, and mankind will draw from love a principle of emulation, of invention, and of zeal, as powerful as any furnished by the vulgar stimulant of interest. This millennium—will it ever be? It is at least an act of piety to believe in it.