The profundity rests in the quiet incorruptibility of the interiority, but therein also lies the possibility of deception and the temptation to say that one has done it and is doing it.
The dubious character of the monastic movement (apart from the error of presumed meritoriousness) was that the absolute interiority, probably in order to demonstrate very energetically that it existed, acquired its obvious expression in a distinctive separate outwardness, whereby it nevertheless, however one twists and turns, became only relatively different from all other outwardness.
…for the poet, actuality is merely an occasion that prompts him to abandon actuality in order to seek the ideality of possibility.
It has been said appropriately (esthetically understood) and wittily that the angels are the most boring of all beings, eternity the longest and most boring of all days, since even a Sunday is boring enough, an eternal happiness perpetual monotony, and that even unhappiness is to be preferred. But ethically this is quite in order so that the existing person will not be lured into wasting time imagining and imagining - but be prompted to act.
How strange that simply by talking about a thing a person can show that he is not talking about that thing..
I believe it would be appropriate discourse for a truly religious person if he said: I do not doubt anyone’s salvation; the only one I have fears about is myself; even if I see a person sink low, I still dare not despair his salvation. but if it is myself, then I certainly would be forced to endure the terrible thought.
…with regard to something in which the individual person has only himself to deal with, the most one person can do for another is to unsettle him.
The individual’s eternal happiness is decided in time through a relation to something historical that furthermore historical in such a way that its composition includes that which according to its nature cannot become historical and consequently must become that by virtue of the absurd.
We have too earnest a conception of Christianity to entice anyone; we wish rather almost to give warning. The person who truly wishes to make Christianity his own certainly will experience inwardly terrors quite different from a dramatic bit of terror in a sermon…
The free heart has no history.