Pascal's Pensees Part 33

471

It is unjust that men should attach themselves to me, even though they do it with pleasure and voluntarily. I should deceive those in whom I had created this desire; for I am not the end of any, and I have not the wherewithal to satisfy them. Am I not about to die? And thus the object of their attachment will die. Therefore, as I would be blamable in causing a falsehood to be believed, though I should employ gentle persuasion, though it should be believed with pleasure, and though it should give me pleasure; even so I am blamable in making myself loved, and if I attract persons to attach themselves to me. I ought to warn those who are ready to consent to a lie, that they ought not to believe it, whatever advantage comes to me from it; and likewise that they ought not to attach themselves to me; for they ought to spend their life and their care in pleasing G.o.d, or in seeking Him.

472

Self-will will never be satisfied, though it should have command of all it would; but we are satisfied from the moment we renounce it. Without it we cannot be discontented; with it we cannot be content.

473

Let us imagine a body full of thinking members.[178]

474

_Members, To commence with that._--To regulate the love which we owe to ourselves, we must imagine a body full of thinking members, for we are members of the whole, and must see how each member should love itself, etc....

475

If the feet and the hands had a will of their own, they could only be in their order in submitting this particular will to the primary will which governs the whole body. Apart from that, they are in disorder and mischief; but in willing only the good of the body, they accomplish their own good.

476

We must love G.o.d only and hate self only.

If the foot had always been ignorant that it belonged to the body, and that there was a body on which it depended, if it had only had the knowledge and the love of self, and if it came to know that it belonged to a body on which it depended, what regret, what shame for its past life, for having been useless to the body which inspired its life, which would have annihilated it if it had rejected it and separated it from itself, as it kept itself apart from the body! What prayers for its preservation in it! And with what submission would it allow itself to be governed by the will which rules the body, even to consenting, if necessary, to be cut off, or it would lose its character as member! For every member must be quite willing to perish for the body, for which alone the whole is.

477

It is false that we are worthy of the love of others; it is unfair that we should desire it. If we were born reasonable and impartial, knowing ourselves and others, we should not give this bias to our will. However, we are born with it; therefore born unjust, for all tends to self. This is contrary to all order. We must consider the general good; and the propensity to self is the beginning of all disorder, in war, in politics, in economy, and in the particular body of man. The will is therefore depraved.

If the members of natural and civil communities tend towards the weal of the body, the communities themselves ought to look to another more general body of which they are members. We ought therefore to look to the whole. We are therefore born unjust and depraved.

478

When we want to think of G.o.d, is there nothing which turns us away, and tempts us to think of something else? All this is bad, and is born in us.

479

If there is a G.o.d, we must love Him only, and not the creatures of a day. The reasoning of the unG.o.dly in the book of Wisdom[179] is only based upon the non-existence of G.o.d. "On that supposition," say they, "let us take delight in the creatures." That is the worst that can happen. But if there were a G.o.d to love, they would not have come to this conclusion, but to quite the contrary. And this is the conclusion of the wise: "There is a G.o.d, let us therefore not take delight in the creatures."

Therefore all that incites us to attach ourselves to the creatures is bad; since it prevents us from serving G.o.d if we know Him, or from seeking Him if we know Him not. Now we are full of l.u.s.t. Therefore we are full of evil; therefore we ought to hate ourselves and all that excited us to attach ourselves to any other object than G.o.d only.

480

To make the members happy, they must have one will, and submit it to the body.

481

The examples of the n.o.ble deaths of the Lacedaemonians and others scarce touch us. For what good is it to us? But the example of the death of the martyrs touches us; for they are "our members." We have a common tie with them. Their resolution can form ours, not only by example, but because it has perhaps deserved ours. There is nothing of this in the examples of the heathen. We have no tie with them; as we do not become rich by seeing a stranger who is so, but in fact by seeing a father or a husband who is so.

482

_Morality._--G.o.d having made the heavens and the earth, which do not feel the happiness of their being, He has willed to make beings who should know it, and who should compose a body of thinking members. For our members do not feel the happiness of their union, of their wonderful intelligence, of the care which has been taken to infuse into them minds, and to make them grow and endure. How happy they would be if they saw and felt it! But for this they would need to have intelligence to know it, and good-will to consent to that of the universal soul. But if, having received intelligence, they employed it to retain nourishment for themselves without allowing it to pa.s.s to the other members, they would hate rather than love themselves; their blessedness, as well as their duty, consisting in their consent to the guidance of the whole soul to which they belong, which loves them better than they love themselves.

483

To be a member is to have neither life, being, nor movement, except through the spirit of the body, and for the body.

The separate member, seeing no longer the body to which it belongs, has only a peris.h.i.+ng and dying existence. Yet it believes it is a whole, and seeing not the body on which it depends, it believes it depends only on self, and desires to make itself both centre and body. But not having in itself a principle of life, it only goes astray, and is astonished in the uncertainty of its being; perceiving in fact that it is not a body, and still not seeing that it is a member of a body. In short, when it comes to know itself, it has returned as it were to its own home, and loves itself only for the body. It deplores its past wanderings.

It cannot by its nature love any other thing, except for itself and to subject it to self, because each thing loves itself more than all. But in loving the body, it loves itself, because it only exists in it, by it, and for it. _Qui adhaeret Deo unus spiritus est._[180]

The body loves the hand; and the hand, if it had a will, should love itself in the same way as it is loved by the soul. All love which goes beyond this is unfair.

_Adhaerens Deo unus spiritus est._ We love ourselves, because we are members of Jesus Christ. We love Jesus Christ, because He is the body of which we are members. All is one, one is in the other, like the Three Persons.

484

Two laws[181] suffice to rule the whole Christian Republic better than all the laws of statecraft.

485

The true and only virtue, then, is to hate self (for we are hateful on account of l.u.s.t), and to seek a truly lovable being to love. But as we cannot love what is outside ourselves, we must love a being who is in us, and is not ourselves; and that is true of each and all men. Now, only the Universal Being is such. The kingdom of G.o.d is within us;[182]

the universal good is within us, is ourselves--and not ourselves.

486

The dignity of man in his innocence consisted in using and having dominion over the creatures, but now in separating himself from them, and subjecting himself to them.

487

Every religion is false, which as to its faith does not wors.h.i.+p one G.o.d as the origin of everything, and which as to its morality does not love one only G.o.d as the object of everything.