perdition organized by men contrary to his precepts; and I declared that I should be very glad to follow this doctrine if it were not for fear of this very perdition. Jesus offered me the true remedy against a life of perdition, and I clung to the life of perdition! from which it was plain that I did not consider this life as a life of perdition, but as something good, something real. The conviction that my personal, worldly life was something real and good constituted the misunderstanding, the obstacle, that prevented me from comprehending Jesus’ doctrine. Jesus knew the disposition of men to regard their personal, worldly life as real and good, and so, in a series of apothegms and parables, he taught them that they had no right to life, and that they were given life only that they might assure themselves of the true life by renouncing their worldly and fantastic organization of existence.
To understand what is meant by “saving” one’s life, according to the doctrine of Jesus, we must first understand what the prophets, what Solomon, what Buddha, what all the wise men of the world have said about the personal life of man. But, as Pascal says, we cannot endure to think upon this theme, and so we carry always before us a screen to conceal the abyss of death, toward which we are constantly moving. It suffices to reflect on the isolation of the personal life of man, to be convinced that this life, in so far as it is personal, is not only of no account to each separately, but that it is a cruel jest to heart and reason. To understand the doctrine of Jesus,
