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Self is hateful. You, Miton, conceal it; you do not for that reason destroy it; you are, then, always hateful.
—No; for in acting as we do to oblige everybody, we give no more occasion for hatred of us.—That is true, if we only hated in Self the vexation which comes to us from it. But if I hate it because it is unjust, and because it makes itself the centre of everything, I shall always hate it.
In a word, the Self has two qualities: it is unjust in itself since it makes itself the centre of everything; it is inconvenient to others since it would enslave them; for each Self is the enemy, and would like to be the tyrant of all others. You take away its inconvenience, but not its injustice, and so you do not render it lovable to those who hate injustice; you render it lovable only to the unjust, who do not any longer find in it an enemy. And thus you remain unjust, and can please only the unjust.
It is a perverted judgment that makes every one place himself above the rest of the world, and prefer his own good, and the continuance of his own good fortune and life, to that of the rest of the world![Pg 128]
Each one is all in all to himself; for he being dead, all is dead to him. Hence it comes that each believes himself to be all in all to everybody. We must not judge of nature by ourselves, but by it.
"All that is in the world is the lust of the flesh, or the lust of the eyes, or the pride of life; libido sentiendi, libido sciendi, libido dominandi."[172] Wretched is the cursed land which these three rivers of fire enflame rather than water![173] Happy they who, on these rivers, are not overwhelmed nor carried away, but are immovably fixed, not standing but seated on a low and secure base, whence they do not rise before the light, but, having rested in peace, stretch out their hands to Him, who must lift them up, and make them stand upright and firm in the porches of the holy Jerusalem! There pride can no longer assail them nor cast them down; and yet they weep, not to see all those perishable things swept away by the torrents, but at the remembrance of their loved country, the heavenly Jerusalem, which they remember without ceasing during their prolonged exile.
The rivers of Babylon rush and fall and sweep away.
O holy Sion, where all is firm and nothing falls!
We must sit upon the waters, not under them or in them, but on them; and not standing but seated; being seated to be humble, and being above them to be secure. But we shall stand in the porches of Jerusalem.
Let us see if this pleasure is stable or transitory; if it pass away, it is a river of Babylon.
The lust of the flesh, the lust of the eyes, pride, etc.—There are three orders of things: the flesh, the spirit, and the will. The carnal are the rich and kings; they have the body as their object. Inquirers and scientists; they have the mind as their object. The wise; they have righteousness as their object.
God must reign over all, and all men must be brought back to Him. In things of the flesh lust reigns specially; in intellectual matters, inquiry specially; in wisdom, pride specially. Not that a man cannot boast of wealth or knowledge, but it is not the[Pg 129] place for pride; for in granting to a man that he is learned, it is easy to convince him that he is wrong to be proud. The proper place for pride is in wisdom, for it cannot be granted to a man that he has made himself wise, and that he is wrong to be proud; for that is right. Now God alone gives wisdom, and that is why Qui gloriatur, in Domino glorietur.[174]
The three lusts have made three sects; and the philosophers have done no other thing than follow one of the three lusts.
Search for the true good.—Ordinary men place the good in fortune and external goods, or at least in amusement. Philosophers have shown the vanity of all this, and have placed it where they could.
[Against the philosophers who believe in God without Jesus Christ]
Philosophers.—They believe that God alone is worthy to be loved and admired; and they have desired to be loved and admired of men, and do not know their own corruption. If they feel full of feelings of love and admiration, and find therein their chief delight, very well, let them think themselves good. But if they find themselves averse to Him, if they have no inclination but the desire to establish themselves in the esteem of men, and if their whole perfection consists only in making men—but without constraint—find their happiness in loving them, I declare that this perfection is horrible. What! they have known God, and have not desired solely that men should love Him, but that men should stop short at them! They have wanted to be the object of the voluntary delight of men.
Philosophers.—We are full of things which take us out of ourselves.
Our instinct makes us feel that we must seek our happiness outside ourselves. Our passions impel us outside, even when no objects present themselves to excite them. External objects tempt us of themselves, and call to us, even when we are not thinking of them. And thus philosophers have said in vain,[Pg 130] "Retire within yourselves, you will find your good there." We do not believe them, and those who believe them are the most empty and the most foolish.
The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both without us and within us.
Had Epictetus seen the way perfectly, he would have said to men, "You follow a wrong road"; he shows that there is another, but he does not lead to it. It is the way of willing what God wills. Jesus Christ alone leads to it: Via, veritas.[175]
The vices of Zeno[176] himself.
The reason of effects.—Epictetus.[177] Those who say, "You have a headache;" this is not the same thing. We are assured of health, and not of justice; and in fact his own was nonsense.
And yet he believed it demonstrable, when he said, "It is either in our power or it is not." But he did not perceive that it is not in our power to regulate the heart, and he was wrong to infer this from the fact that there were some Christians.
No other religion has proposed to men to hate themselves. No other religion then can please those who hate themselves, and who seek a Being truly lovable. And these, if they had never heard of the religion of a God humiliated, would embrace it at once.
I feel that I might not have been; for the Ego consists in my thoughts. Therefore I, who think, would not have been, if my mother had been killed before I had life. I am not then a necessary being. In the same way I am not eternal or infinite; but I see plainly that there exists in nature a necessary Being, eternal and infinite.[Pg 131]
