27 September 1852 (ABOUT GOD)
Today I complete my thirty-first year.
The most beautiful poem there is, is life - life which discerns its own story in the making, in which inspiration and self-consciousness go together and help each other, life which knows itself to be the world in little, a repetition in miniature of the divine universal poem.
Yes, be man; that is to say, be nature, be spirit, be the image of God, be what is greatest, most beautiful, most lofty in all the spheres of being, be infinite will and idea, a reproduction of the great whole.
And be everything while being nothing, effacing thyself, letting God enter into thee as the air enters an empty space, reducing the ego to the mere vessel which contains the divine essence.
Be humble, devout, silent, that so thou mayest hear within the depths of thyself the subtle and profound voice; be spiritual and pure, that so thou mayest have communion with the pure spirit.
Withdraw thyself often into the sanctuary of thy inmost consciousness; become once more point and atom, that so thou mayest free thyself from space, time, matter, temptation, dispersion, that thou mayest escape thy very organs themselves and thine own life. That is to say, die often, and examine thyself in the presence of this death, as a preparation for the last death.
He who can without shuddering confront blindness, deafness, paralysis, disease, betrayal, poverty; he who can without terror appear before the sovereign justice, he alone can call himself prepared for partial or total death.
How far am I from anything of the sort, how far is my heart from any such stoicism! But at least we can try to detach ourselves from all that can be taken away from us, to accept everything as a loan and a gift, and to cling only to the imperishable - this at any rate we can attempt.
To believe in a good and fatherly God, who educates us, who tempers the wind to the shorn lamb, who punishes only when he must, and takes away only with regret; this thought, or rather this conviction, gives courage and security.
Oh, what need we have of love, of tenderness, of affection, of kindness, and how vulnerable we are, we the sons of God, we, immortal and sovereign beings! Strong as the universe or feeble as the worm, according as we represent God or only ourselves, as we lean upon infinite being, or as we stand alone.
The point of view of religion, of a religion at once active and moral, spiritual and profound, alone gives to life all the dignity and all the energy of which it is capable. Religion makes invulnerable and invincible.
Earth can only be conquered in the name of heaven. All good things are given over and above to him who desires but righteousness. To be disinterested is to be strong, and the world is at the feet of him whom it cannot tempt.
Why? Because spirit is lord of matter, and the world belongs to God. “Be of good cheer!,” saith a heavenly voice (of Lord Jesus Christ), “I have overcome the world!”
Lord, lend thy strength to those who are weak in the flesh, but willing in the spirit!’
31 October 1852 (ABOUT NATURE)
‘Walked for half an hour in the garden. A fine rain was falling, and the landscape was that of autumn. The sky was hung with various shades of gray, and mists hovered about the distant mountains, a melancholy nature.
The leaves were falling on all sides like the last illusions of youth under the tears of irremediable grief. A brood of chattering birds were chasing each other through the shrubberies, and playing games among the branches, like a knot of hiding schoolboys.
The ground strewn with leaves, brown, yellow, and reddish; the trees half-stripped, some more, some less, and decked in ragged splendors of dark-red, scarlet, and yellow; the reddening shrubs and plantations; a few flowers still lingering behind, roses, nasturtiums, dahlias, shedding their petals round them; the bare fields, the thinned hedges; and the fir, the only green thing left, vigorous and stoical, like eternal youth braving decay; all these innumerable and marvelous symbols which forms colors, plants, and living beings, the earth and the sky, yield at all times to the eye which has learned to look for them, charmed and enthralled me.
I wielded a poetic wand, and had but to touch a phenomenon to make it render up to me its moral significance.
Every landscape is, as it were, a state of the soul, and whoever penetrates into both is astonished to find how much likeness there is in each detail.
True poetry is truer than science, because it is synthetic, and seizes at once what the combination of all the sciences is able at most to attain as a final result.
The soul of nature is divined by the poet; the man of science, only serves to accumulate materials for its demonstration.’
6 January 1853 (ABOUT MOTHERHOOD)
‘Self-government with tenderness - here you have the condition of all authority over children.
The child must discover in us no passion, no weakness of which he can make use; he must feel himself powerless to deceive or to trouble us; then he will recognize in us his natural superiors, and he will attach a special value to our kindness, because he will respect it.
The child who can rouse in us anger, or impatience, or excitement, feels himself stronger than we, and a child only respects strength.
The mother should consider herself as her child’s sun, a changeless and ever radiant world, whither the small restless creature, quick at tears and laughter, light, fickle, passionate, full of storms, may come for fresh stores of light, warmth, and electricity, of calm and of courage.
The mother represents goodness, providence, law; that is to say, the divinity, under that form of it which is accessible to childhood.
If she is herself passionate, she will inculcate on her child a capricious and despotic God, or even several discordant gods. The religion of a child depends on what its mother and its father are, and not on what they say.
The inner and unconscious ideal which guides their life is precisely what touches the child; their words, their remonstrance, their punishments, their bursts of feeling even, are for him merely thunder and comedy; what they worship, this it is which his instinct divines and reflects.
The child sees what we are, behind what we wish to be. Hence, his reputation as a physiognomist. He extends his power as far as he can with each of us; he is the most subtle of diplomatists.
Unconsciously he passes under the influence of each person about him, and reflects it while transforming it after his own nature. He is a magnifying mirror. This is why the first principle of education is: train yourself; and the first rule to follow - if you wish to possess yourself of a child’s will - is: master your own.’
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