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ought to counsel suicide, or rather with Buddha and Schopenhauer, we ought to labour for the radical extirpation of hope and desire, — the causes of life and resurrection. Not to rise again ; there is the point, and there is the difficulty. Death is simply a beginning again, whereas it is annihilation that we have to aim at. Personal consciousness being the root of all our troubles, we ought to avoid the temptation to it and the possibility of it as diabolical and abominable. — What blasphemy! And yet it is all logical ; it is the philosophy of happiness carried to its farthest point. Epicurism must end in despair. The philosophy of duty is less depressing. But salvation lies in the conciliation of duty and happiness, in the union of the individual will with the divine will, and in the faith that this supreme will is directed by love.

It is as true that real happiness is good, as that the good become better under the purification of trial. Those who have not suffered are still wanting in depth; but a man who has not got happiness cannot impart it. We can only give what we have. Happiness, grief, gaiety, sadness, are by nature contagious. Bring your health and your strength to the weak and sickly, and so you will be of use to them. Give them, not your weakness, but your energy, so you will revive and lift them up. Life alone can rekindle life. What others claim from us is not our thirst and our hunger, but our bread and our gourd.

The benefactors of Humanity are those who have thought great thoughts about her; but her masters and her idols are those who have flattered and despised her, those who have muzzled and massacred her, inflamed her with fanaticism or used her for selfish purposes. Her benefactors are the poets, the artists, the inventors, the apostles, and all pure hearts.

Her masters are the Cæsars, the Constantines, the Gregory VII.'s, the Innocent III.'s, the Borgias, the Napoleons.

Every civilisation is, as it were, a dream of a thousand years, in which heaven and earth, nature and history, appear to men illumined by fantastic light and representing a drama which is nothing but a projection of the soul itself, influenced by some intoxication – I was going to say hallucina

tion - or other. Those who are widest awake still see the real world across the dominant illusion of their race or time. And the reason is that the deceiving light starts from our own mind : the light is our religion. Everything changes with it. It is religion which gives to our kaleidoscope, if not the material of the figures, at least their colour, their light and shade, and general aspect. Every religion makes men see the world and humanity under a special light; it is a mode of apperception, which can only be scientifically handled when we have cast it aside, and can only be judged when we have replaced it by a better.

230 February 1870. — There is in man an instinct of revolt, an enemy of all law, a rebel which will stoop to no yoke, not even that of reason, duty, and wisdom. This element in us is the root of all sin — das radicale Böse of Kant. The independence which is the condition of individuality is at the same time the eternal temptation of the individual. That which makes us beings makes us also sinners.

Sin is, then, in our very marrow, it circulates in us like the blood in our veins, it


is mingled with all our substance.? Or rather I am wrong: temptation is natural state, but sin is not necessary. Sin consists in the voluntary confusion of the independence which is good with the independence which is bad; it is caused by the half-indulgence granted to a first sophism. We shut our eyes to the beginnings of evil because they are small, and in this weakness is contained the germ of our defeat. Principiis obsta — this maxim dutifully followed would preserve us from almost all our catastrophes.

We will have no other master but our caprice — that is to say, our evil self will have no God, and the foundation of our nature is seditious, impious, insolent, refractory, opposed to and contemptuous of all that tries to rule it, and therefore contrary to order, ungovernable and negative. It is this foundation which Christianity calls the natural man. But the savage which is within us, and constitutes the primitive stuff of us, must be disciplined and civilised in order to produce a man. And the man must be patiently cultivated to produce a wise man, and the wise man must be tested and tried if he is to become righteous. And the righteous man must have substituted the will of God for his individual will, if he is to become a saint. And this new man, this regenerate being, is the spiritual man, the heavenly man, of which the Vedas speak as well as the Gospel, and the Magi as well as the NeoPlatonists.

17th March 1870. — This morning the music of a brass band which had stopped under my windows moved me almost to tears. It exercised an indefinable, nostalgic power over me; it set me dreaming of another world, of infinite passion and supreme happiness. Such impressions are the echoes of Paradise in the soul; memories of ideal spheres, whose sad sweetness ravishes and intoxicates the heart. 0 Plato! O Pythagoras ! ages ago you heard these harmonies, surprised these moments of inward ecstasy, - knew these divine transports! If music thus carries us to heaven, it is because music is harmony, harmony is perfection, perfection is our dream, and our dream is heaven. This world of quarrels and of bitterness, of selfishness, ugliness, and misery, makes us long involuntarily for the eternal peace, for the adoration which has no limits, and the

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