13 January 1879 – 19 January 1879

It is impossible for me to remember what letters I wrote yesterday. A single night digs a gulf between the self of yesterday and the self of to-day. My life is without unity of action, because my actions themselves are escaping from the control of memory. My mental power, occupied in gaining possession of itself under the form of consciousness, seems to be letting go its hold on all that generally peoples the understanding, as the glacier throws off the stones and fragments fallen into its crevasses, that it may remain pure crystal. The philosophic mind is both to overweight itself with too many material facts or trivial memories. Thought clings only to thought—that is to say, to itself, to the psychological process. The mind’s only ambition is for an enriched experience. It finds its pleasure in studying the play of its own facilities, and the study passes easily into an aptitude and habit. Reflection becomes nothing more than an apparatus for the registration of the impressions, emotions, and ideas which pass across the mind. The whole moulting process is carried on so energetically that the mind is not only unclothed, but stripped of itself, and, so to speak, de-substantiated. The wheel turns so quickly that it melts around the mathematical axis, which alone remains cold because it is impalpable, and has no thickness. All this is natural enough, but very dangerous. So long as one is numbered among the living—so long, that is to say, as one is still plunged in the world of men, a sharer of their interests, conflicts, vanities, passions, and duties, one is bound to deny one’s self this subtle state of consciousness; one must consent to be a separate individual, having one’s special name, position, age, and sphere of activity. In spite of all the temptations of impersonality, one must resume the position of a being imprisoned within certain limits of time and space, an individual with special surroundings, friends, enemies, profession, country, bound to house and feed himself, to make up his accounts and look after his affairs; in short, one must behave like all the world. There are days when all these details seem to me a dream—when I wonder at the desk under my hand, at my body itself—when I ask myself if there is a street before my house, and if all this geographical and topographical phantasmagoria is indeed real. Time and space become then mere specks; I become a sharer in a purely spiritual existence; I see myself sub specie oeternitatis. Is not mind simply that which enables us to merge finite reality in the infinite possibility around it? Or, to put it differently, is not mind the universal virtuality, the universe latent? If so, its zero would be the germ of the infinite, which is expressed mathematically by the double zero (00). Deduction: that the mind may experience the infinite in itself; that in the human individual there arises sometimes the divine spark which reveals to him the existence of the original, fundamental, principal Being, within which all is contained like a series within its generating formula. The universe is but a radiation of mind; and the radiations of the Divine mind are for us more than appearances; they have a reality parallel to our own. The radiations of our mind are imperfect reflections from the great show of fireworks set in motion by Brahma, and great art is great only because of its conformities with the Divine order—with that which is. Ideal conceptions are the mind’s anticipation of such an order. The mind is capable of them because it is mind, and, as such, perceives the Eternal. The real, on the contrary, is fragmentary and passing. Law alone is eternal. The ideal is then the imperishable hope of something better—the mind’s involuntary protest against the present, the leaven of the future working in it. It is the supernatural in us, or rather the super-animal, and the ground of human progress. He who has no ideal contents himself with what is; he has no quarrel with facts, which for him are identical with the just, the good, and the beautiful. But why is the divine radiation imperfect? Because it is still going on. Our planet, for example, is in the mid-course of its experience. Its flora and fauna are still changing. The evolution of humanity is nearer its origin than its close. The complete spiritualization of the animal element in nature seems to be singularly difficult, and it is the task of our species. Its performance is hindered by error, evil, selfishness, and death, without counting telluric catastrophes. The edifice of a common happiness, a common science of morality and justice, is sketched, but only sketched. A thousand retarding and perturbing causes hinder this giant’s task, in which nations, races, and continents take part. At the present moment humanity is not yet constituted as a physical unity, and its general education is not yet begun. All our attempts at order as yet have been local crystallizations. Now, indeed, the different possibilities are beginning to combine (union of posts and telegraphs, universal exhibitions, voyages round the globes, international congresses, etc.). Science and common interest are binding together the great fractions of humanity, which religion and language have kept apart. A year in which there has been talk of a network of African railways, running from the coast to the center and bringing the Atlantic, the Mediterranean, and the Indian Ocean into communication with each other—such a year is enough to mark a new epoch. The fantastic has become the conceivable, the possible tends to become the real; the earth becomes the garden of man. Man’s chief problem is how to make the cohabitation of the individuals of his species possible; how, that is to say, to secure for each successive epoch the law, the order, the equilibrium which befits it. Division of labor allows him to explore in every direction at once; industry, science, art, law, education, morals, religion, politics, and economical relations—all are in process of birth. Thus everything may be brought back to zero by the mind, but it is a fruitful zero—a zero which contains the universe and, in particular, humanity. The mind has no more difficulty in tracking the real within the innumerable than in apprehending infinite possibility. 00 may issue from 0, or may return to it.

Charity—goodness—places a voluntary curb on acuteness of perception; it screens and softens the rays of a too vivid insight; it refuses to see too clearly the ugliness and misery of the great intellectual hospital around it. True goodness is loth to recognize any privilege in itself; it prefers to be humble and charitable; it tries not to see what stares it in the face—that is to say, the imperfections, infirmities, and errors of humankind; its pity puts on airs of approval and encouragement. It triumphs over its own repulsions that it may help and raise. It has often been remarked that Vinet praised weak things. If so, it was not from any failure in his own critical sense; it was from charity. “Quench not the smoking flax,”—to which I add, “Never give unnecessary pain.” The cricket is not the nightingale; why tell him so? Throw yourself into the mind of the cricket—the process is newer and more ingenious; and it is what charity commands. Intellect is aristocratic, charity is democratic. In a democracy the general equality of pretensions, combined with the inequality of merits, creates considerable practical difficulty; some get out of it by making their prudence a muzzle on their frankness; others, by using kindness as a corrective of perspicacity. On the whole, kindness is safer than reserve; it inflicts no wound, and kills nothing. Charity is generous; it runs a risk willingly, and in spite of a hundred successive experiences, it thinks no evil at the hundred-and-first. We cannot be at the same time kind and wary, nor can we serve two masters—love and selfishness. We must be knowingly rash, that we may not be like the clever ones of the world, who never forget their own interests. We must be able to submit to being deceived; it is the sacrifice which interest and self-love owe to conscience. The claims of the soul must be satisfied first if we are to be the children of God. Was it not Bossuet who said, “It is only the great souls who know all the grandeur there is in charity?”