Purity of Heart (17 page)

Now let us once again speak of the wish, and hence of sufferings, for the duration of the suffering makes it heavier and heavier. But its duration depends as a matter of fact upon when the suffering began. A shrewd pagan has wisely observed that a man can accustom himself to protracted sufferings.
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But the question here is, whether such comfort is the right thing. For what is being considered here is not how to find the readiest and best source of comfort, but rather how to will the Good in truth
how to will to suffer all in order to be and to remain committed to the Good.

Let us speak of a whole life of sufferings or of some person whom nature, from the very outset, as we humans are tempted to say, wronged, someone who from birth was singled out by useless suffering: a burden to others; almost a burden to himself; and yes, what is worse, to be almost a born objection to the goodness of Providence. Alas, the career of many a busy man is described by and gives rise to fresh
busyness.
The contemplation of such an unfortunate one is an excellent antidote for busyness.
For just by observing such a sufferer, one comes to know unmistakably what the highest is.
But we will not speak carelessly or in passing, hastening away from the sight of this suffering, absorbed in rejoicing over our having been spared it. Neither shall we speak despondently.

To be sure it is wonderful to be a child, to fall asleep upon the mother’s breast only to awaken to see the mother again; to be a child and to know only the mother and the toy! We laud the happiness of childhood. The very sight of it soothes us by its smile, so that even the one to whom fortune is granted does not forget this down through the years.
But, God be praised, it is not so ordered, that this should be the highest thing of all. It may be dispensed with without losing the highest thing of all. It may be absent without having lost the highest thing of all.

And to be sure it is fine to be young, to lie sleepless with the ferment of joyful thoughts, and to fall asleep only to wake up early with the song of the birds to continue the gaiety! We laud the happiness of youth. We rejoice with the joyful ones. We wish that youth might feel grateful for its happiness, and in the future we wish that it might be thankful for that which has vanished.

But, God be praised, it is not so ordered that this should be the highest thing of all. It may be dispensed with without losing the highest thing of all. It may be absent without having lost the highest thing of all.

And to be sure it is blessed to love, to be reduced to a single desire. What does it matter if all other desires are fulfilled or denied? There is but one desire, the loved one; one longing, the loved one; one possession, the loved one! We laud the happiness of love. Oh, that the fortunate one may be steadfast in the daily thankfulness of domestic life; that he may be faithful in the continuing thankfulness of remembrance. But, God be praised, it is not so ordered that this should be the highest thing of all. It may be dispensed with without losing the highest thing of all. It may be absent without having lost the highest thing of all.

But now the sufferer! Alas, there was no happy childhood for him. Of course a mother’s love is faithful and tender, especially toward an ailing child. But a mother is also a human being. When he lay at his mother’s breast, she did not gaze joyfully upon him. He saw that she was troubled. Sometimes when he wakened he noticed her weeping.

Even among grown-ups when they sit about depressed, let a man appear at the door, a happy, gifted one with light heart and gay spirit, and let him say, “Here am I!” and at once the merriment begins, and the clouds of care are routed. Such a gifted one is uncommon. But even the rarest genius of all, when can he bring in comparison to a child, when it makes its entrance amid the agonizing pain of the birth hour, opens the door and says, “Here am I!” Oh, the good fortune of childhood, to be so welcome!

Then he grew into a youth, but he never played with
the others, and if someone asked him, “Why do you not play with the others?” he might well have replied, “How have you the heart to ask me such a question?” So he withdrew from life, yet not with the object of dying, for he was still only a youth.

Then came the season of love, but no one loved him. Of course there were a few that were friendly toward him, but it was out of compassion and sympathy. Then he became a man, but he stood apart from life. Then he died, but even here he was not spared. For the little band that made up the mourner’s train all said it was a blessing that God took him away, and the priest said the same thing. Then he was dead, and then he was forgotten—together with all of his useless sufferings. When he was born there was no gladness or rejoicing, only fearful dismay; when he died there was no grief or affliction, only a melancholy joy. In this fashion his life was passed, or, to speak more accurately, is passed, for this is not an ancient fairy tale that I am telling, of what has happened to an “individual” in bygone days. The same thing happens frequently. It lies close enough to us even though frivolity and sensuousness, worldly cleverness and godlessness wish to remain ignorant of it. It lies close enough to us even though they wish to keep away from any such unfortunate ones and to avoid all sober reminders not alone from the careless judgment of the storyteller’s art, but also from the church and from the edifying insight that must certainly know that the Holy Scriptures have almost a predilection for the halt and the lame, the blind and the lepers. When the disciples began to seem “busy,” Christ set a little child in their midst.
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The crowd that storms and blusters in the bewildered name of the century might well tempt a serious man to set just such an unfortunate sufferer in their midst. The sight of him certainly
would not detain anyone that willed anything eternal; but busyness has nothing whatever to do with the Eternal.

He, the sufferer, took part in life—by living. But to his life one thing was unknown, a thing which in all relations of life, as in the passion of love, makes for happiness: to be able to give and to receive “like for like.” This “like for like” he never received, and he himself could never give; for as a sufferer he was always an object of sympathy and compassion. No, he never got like for like, not as a child, so that if others saddened his mother he might make her happy merely by smiling as he wakened. No, he never got like for like, for he loved his playmates in a different way than they loved him. No, he never got like for like, and therefore he got no mate. All through his life he could never do anything to repay others. And even in death he did not get like for like, for he was not mourned, as he had mourned those dear to him. He died, but what did the mourners and the priest say there except, “God be praised.” Do not all these things cut him off from the highest?

Oh, you sufferer, wherever you may be, wherever you hide from the sight of men in order to spare them from being reminded of the pitiable, oh, do not forget that you, too, can accomplish something. Do not let your life consume itself in a futile counting up of the worthless sufferings of the days and years. Do not forget that you can accomplish something. If some feigned sufferer wishes to throw himself upon others because of a slight adversity, this does not mean that he should be told as is sometimes done, that he can accomplish something for others. For one who is capable of accomplishing something for others is not regarded by the edifying contemplation as in the strictest sense a sufferer. Instead he would be harsh with him. Oh, you true sufferer, even though your very suffering
cuts you off from any such service to others, you can still do—the highest thing of all. You can will to suffer all and thereby be committed to the Good. Oh, blessed justice, that the true sufferer can unconditionally do the highest quite as well as fortune’s favorite child! Honor and praise be to the Eternal, in whom is no shadow of turning, in whom is neither malice nor favoritism but perfect justice. By willing to suffer all you are committed to the Good, having changed your garments—yes, as when the dead rise up and cast off their grave clothes, so you have cast off the mantle of your misery. Now you are indistinguishable from those whom you wish to be like—those that are committed to the Good. All are clothed alike, girded about the loins with truth, arrayed in the armor of righteousness and wearing the helmet of salvation!
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If it be so, and it is the hope of every good man that there is a resurrection where there shall be no difference, where the deaf man shall hear, the blind man see, where he that bore a form of misery shall be fair like all the others, then there is indeed on this side of the grave some such resurrection each time a man, by willing to do all or to suffer all, rises up by entering into the commitment, and remains bound to the Good in the commitment. The sole difference is the pain of the wish in the sufferer. But at the same time this may be a help to bring him into the decision.

The sufferer must therefore be willing to suffer all. This means equally to be willing to do all: to bring it to a commitment, to be and to remain loyal to the Good in the commitment. While it is true that the pain of the wish is the sign that the suffering in a way continues; yet the healing also continues, as long as the sufferer remains firm in the commitment. But there is a force that is momentarily powerful. It is cleverness. From cleverness and from the
moment, or through it and from the moment, a man’s destruction is born—if it is a fact that a man’s salvation comes in the Eternal and by the Eternal. Now cleverness may be inwardly misused; for outwardly a true sufferer has little chance of misusing it. Cleverness in this inner realm is rich in evasions by which the time is put off and the decision is postponed. It will come to understand the decision only in an earthly and temporal sense. From its momentary standpoint, it has in view only a decision by which the suffering shall be brought to an end. But be assured, the Eternal does not heal in this fashion. The palsied man does not become whole, because he has been healed by the Eternal, nor the leper clean, nor the deformed made physically perfect. “But then it is a useless device, this help of the Eternal,” cleverness suggests, “and what is still worse, is this decision, where the sufferer dedicates himself to his suffering, which indeed makes his condition hopeless”—because the decision renounces the juggling hope of temporal existence, Where the Eternal does not come to heal such a sufferer, what happens, with the aid of cleverness, is about as follows: first, the sufferer lives for some years by an earthly hope; but when this is exhausted and the suffering still continues, then he becomes superstitious, his state of health alternates between drowsiness and burning excitement. As the suffering continues, there settles over him finally a dull despair, broken only rarely by an unnatural and terribly enfeebling intensity, as when the gambler hopes on and on that some day he will meet with luck. Alas, at length a man sees what cleverness and this earthly hope amount to! For to cleverness it seems so clever “that one should not foolishly give up an earthly hope for a possible mythical healing”—in order to win the Eternal. To cleverness it seems so cunning “that one would not decide to say farewell to the earth; indeed, one can never
know what possibly could happen … and then one would regret”—that one had let himself be healed by the Eternal. The earthly hope and the heavenly hope grew up well together and played together in childhood like born equals, but the difference reveals itself in the decision. Yet, this hinders cleverness which steadily hinders the decision. Those who cling to life put off the time, have countless inventions whose genius is this: that one must not take life and his own sorrows too much to heart, that it was just possible, who can know that—etc.

When the sufferer actually takes his suffering to heart, then he receives help from the Eternal toward his decision. Because to take one’s suffering to heart is to be weaned from the temporal order, and from cleverness and from excuses, and from clever men and women and from anecdotes about this and that, in order to find rest in the blessed trustworthiness of the Eternal. For the sufferer, it is as if one should liken him to a sick man who turns himself from side to side, and now at last discovers the position in which there is relief—even if the wish still pains. Even if it was only a trifle, one can never have taken something too much to heart, when in taking it so to heart he thereby wins the Eternal.

But the sufferer who does not wish to be healed by the Eternal is double-minded. The double-mindedness in him is a disease that gnaws and gnaws and eats away the noblest powers; the injury is internal and infinitely more dangerous than being deformed and palsied. This double-minded one wishes to be healed and yet does not wish to be healed: eternally, he does not wish to be healed. But the temporal cure is uncertain, and the different stages in the scale of uncertainty are marked by increasing restlessness, in his double-mindedness. When the double-minded man comes to the final moment of his life, cleverness will still be sitting
at his deathbed and explaining that one cannot know what might suddenly and unexpectedly happen. Under no circumstances should a messenger be sent after the clergyman, for cleverness is so afraid of the decision that it even regards the clergyman’s coming as a tacit decision, and indeed one can never know what suddenly and unexpectedly might happen. So the double-minded one dies, and now the survivors know for certain that the deceased was not cured of his long-standing suffering by any sudden and unexpected means. Alas, the Eternal is a riddle for the one who, in the clever sense of the moment, loves the world. Over and over again he thinks, what if some temporal help should suddenly appear, then I would be trapped, I, who by commitment to the Eternal had died to the temporal. He prefers to say, one still regards the temporal as the highest, one looks upon the Eternal as a kind of desperate “last resort.” Therefore, one objects to giving it the decision for as long as possible. And even if temporal help is the most absurd and unreasonable of all expectations, yet one would sooner whip up his superstitious imagination to hope for it than to lay hold on the Eternal. One is constantly afraid that he might live to regret it, and yet the Eternal, if one honestly lays hold on it, is the only thing, absolutely the only thing of which it may be said without reservation, it will never be regretted. But because of this fear that he should one day regret committing himself to the Eternal, a man deserves some day to be compelled to regret bitterly that he allowed the time to pass by.