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Purity of Heart Is to Will One Thing by Sören Kierkegaard


Sören Kierkegaard is one of the towering Christian existential thinkers of the mid-nineteenth century. While his literary style was experimental, his writings call for Christian morality; a defense of faith and religion. Among his many books are Training in Christianity, Sickness Unto Death, and Fear and Trembling. This book was first published by Harper in 1938. It was translated from the Danish and contains an introductory essay by Douglas V. Steere. Prepared for Religion Online by Ted and Willie Brock.


Chapter 13: What Then Must I Do? Live as an "Individual"


The talk asks you, then, whether you live in such a way that you are conscious of being an individual." The question is not of the inquisitive sort, as if one asked about that "individua1" in some special sense, about the one whom admiration and envy unite in pointing out. No, it is the serious question, of what each man really is according to his eternal vocation, so that he himself shall be conscious that he is following it; and what is even more serious, to ask it as if he were considering his life before God. This consciousness is the fundamental condition for truthfully willing only one thing. For he who is not himself a unity is never really anything wholly and decisively; he only exists in an external sense -- as long as he lives as a numeral within the crowd, a fraction within the earthly conglomeration. Alas, how indeed should such a one decide to busy himself with the thought: truthfully to will only one thing!

Indeed it is precisely this consciousness that must be asked for. Just as if the talk could not ask in generalities, but rather asks you as an individual. Or, better still, my listener, if you would ask yourself, whether you have this consciousness, whether you are actively contemplating the occasion of this talk. For in the outside world, the crowd is busy making a noise. The one makes a noise because he heads the crowd, the many because they are members of the crowd. But the all-knowing One, who in spite of anyone is able to observe it all, does not desire the crowd. He desires the individual; He will deal only with the individual, quite unconcerned as to whether the individual be of high or low station, whether he be distinguished or wretched.

Each man himself, as an individual, should render his account to God. No third person dares venture to intrude upon this accounting between God and the individual. Yet the talk, by putting its question, dares and ought to dare, to remind man, in a way never to be forgotten, that the most ruinous evasion of all is to be hidden in the crowd in an attempt to escape God’s supervision of him as an individual, in an attempt to get away from hearing God’s voice as an individual. Long ago, Adam attempted this same thing when his evil conscience led him to imagine that he could hide himself among the trees. It may even be easier and more convenient, and more cowardly to hide oneself among the crowd in the hope that God should not be able to recognize one from the other. But in eternity each shall render account as an individual. That is, eternity will demand of him that he shall have lived as an individual. Eternity will draw out before his consciousness, all that he has done as an individual, he who had forgotten himself in noisy self-conceit. In eternity, he shall be brought to account strictly as an individual, he who intended to be in the crowd where there should be no such strict reckoning. Each one shall render account to God as an individual. The King shall render account as an individual; and the most wretched beggar, as an individual. No one may pride himself at being more than an individual, and no one despondently think that he is not an individual, perhaps because here in earth’s busyness he had not as much as a name, but was named after a number.

For, after all, what is eternity’s accounting other than that the voice of conscience is forever installed with its eternal right to be the exclusive voice? What is it other than that throughout eternity an infinite stillness reigns wherein the conscience may talk with the individual about what he, as an individual, of what he has done of Good or of evil, and about the fact that during his life he did not wish to be an individual? What is it other than that within eternity there is infinite space so that each person, as an individual, is apart with his conscience? For in eternity there is no mob pressure, no crowd, no hiding place in the crowd, as little as there are riots or street fights! Here in the temporal order conscience is prepared to make each person into an individual. But here in the temporal order, in the unrest, in the noise, in the pressure of the mob, in the crowd, in the primeval forest of evasion, alas, it is true, the calamity still happens, that someone completely stifles the voice of his conscience -- his conscience, for he can never rid himself of it. It continues to belong to him, or more accurately, he continues to belong to it. Yet we are not now talking about this calamity, for even among the better persons, it happens all too readily that the voice of conscience becomes merely one voice among many. Then it follows so easily that the isolated voice of conscience (as generally happens to a solitary one) becomes overruled -- by the majority. But in eternity, conscience is the only voice that is heard. It must be heard by the individual, for the individual has become the eternal echo of this voice. It must be heard. There is no place to flee from it. For in the infinite there is no place, the individual is himself the place. It must be heard. In vain the individual looks about for the crowd. Alas, it is as if there were a world between him and the nearest individual, whose conscience is also speaking to him about what he as an individual has spoken, and done, and thought of good and of evil.

Do you now live so that you are conscious of yourself as an individual; that in each of your relations in which you come into touch with the outside world, you are conscious of yourself, and that at the same time you are related to yourself as an individual? Even in these relations which we men so beautifully style the most intimate of all, do you remember that you have a still more intimate relation, namely, that in which you as an individual. are related to yourself before God? If you are bound to another human being by the holy bond of matrimony do you consider in this intimate relation that still more intimate relation in which you as an individual are related to yourself before God? The talk does not ask you whether you now love your wife: it hopes so; nor whether she is the apple of your eye and the desire of your heart: it wishes you this. It does not ask what you have done to make your wife happy, about how you both have arranged your household life, about what good advice you have been able to get from others, or what harmful influence others have had upon you. It does not ask whether your marital life is more commendable than that of many others, or whether it perhaps might be looked upon by some as a worthy example. No, the talk asks about none of these things. It asks you neither in congratulation, nor inquisitively, nor watchfully, nor apologetically, nor comparatively. It asks you only about the ultimate thing: whether you yourself are conscious of that most intimate relation to yourself as an individual. You do not carry the responsibility for your wife, nor for other men, nor by any comparative standard with other men, but only as an individual, before God, where it is not asked whether your marriage was in accordance with others, with the common practice, or better than others, but where you as an individual will be asked only whether it was in accordance with your responsibility as an individual. For common practice changes, and all comparison goes lame, or is only half truth. But eternity’s practice, which never goes out of fashion, is, that you are the individual, that you yourself in the intimate relation of marriage should have been conscious of this.

In truth, it is not divorce that eternity is aiming at, neither is it divorce, that eternity does away with the difference between man and woman. Your wife will have no occasion to grieve because you are pondering this, your most intimate relation to God. And should she be so foolish as to desire for herself only that which is earthly or even foolish enough to desire as well to draw you down to the earthly: yet a woman’s folly shall certainly not be able to change the law of eternity. In eternity it will not be asked whether your wife seduced you (eternity will talk with her about that), but simply as an individual you will be asked whether you allowed yourself to be seduced. If your marriage is so blessed that you see a family growing up around you, may you be conscious that while you have an intimate relation to your children you have a still more intimate relation to yourself as an individual. You share the responsibility with your wife, and hence eternity will also ask her as an individual about her share of the responsibility. For in eternity there is not a single complication that is able to make the accounting difficult and evasion easy. Eternity does not ask concerning how far you brought up your children in the way that you saw others do it. It simply asks you as an individual, how you brought up your children. It does not talk with you in the manner that you would talk with a friend in confidence. For alas, even this confidence can all too easily accustom you to evasions. For even the most trustworthy friend still speaks as a third person. And by much of such confidence, one easily gets used to speaking of himself as if he were a third person. But in eternity, you are the individual, and conscience when it talks with you is no third person, any more than you are a third person when you talk with conscience. For you and conscience are one. It knows all that you know, and it knows that you know it. With respect to your children’s upbringing you can weigh various matters with your wife, or your friends. But how you act and the responsibility for it is finally wholly and solely yours as an individual. And if you fail to act, hiding from yourself and from others behind a screen of deliberation, you bring down the responsibility solely upon yourself as an individual.

Yes, in the temporal order where in all directions both this and that are asked about in the manifold complex complications of their reciprocal action, there one may rightly enough believe that it was a fantasy of the imagination, a chimera, that each one among these countless millions of people should be convinced accurately down to the least trifle of what his life consisted. But in eternity this is possible, because each becomes an individual. And this applies to every relation of your life.

If you do not live in some out-of-the-way place in the world, if you live in a populous city, and you direct your attention outwards, sympathetically engrossing yourself in the people and in what is going on, do you remember each time you throw yourself in this way into the world around you, that in this relation, you relate yourself to yourself as an individual with eternal responsibility? Or do you press yourself into the crowd, where the one excuses himself with the others, where at one moment there are, so to speak, many, and where in the next moment, each time that the talk touches upon responsibility, there is no one? Do you judge like the crowd, in its capacity as a crowd? You are not obliged to have an opinion about what you do not understand. No, on the contrary, you are eternally excused from that. But you are eternally responsible as an individual to render an account for your opinion, and for your judgment. And in eternity, you will not be asked inquisitively and professionally, as though by a newspaper reporter, whether there were many that had the same -- wrong opinion. You will be asked only whether you have held it, whether you have spoiled your soul by joining in this frivolous and thoughtless judging, because the others, because the many judged thoughtlessly. You will be asked only whether you may not have ruined the best within you by joining the crowd in its defiance, thinking that you were many and therefore you had the prerogative, because you were many, that is, because you were many who were wrong. In eternity it will be asked whether you may not have damaged a good thing, in order that you also might judge with them that did not know how to judge, but who possessed the crowd’s strength, which in the temporal sense is significant but to which eternity is wholly indifferent.

You see, in the temporal order, a man counts and says: "One more or less, it makes no difference" -- and he applies this even to himself! In the temporal order a man counts and says: "One over against a hundred, after all what can come of that?" So he grows cowardly in the face of -- number. And numbers are usually false. Truth is content to be a unity. But a man wins something by this cowardly indulgence. He does not win a bed in a hospital. No, but he wins the amazing thing of becoming the strongest of all, because the crowd is always the strongest. Eternity, on the other hand, never counts. The individual is always only one and conscience in its meticulous way concerns itself with the individual. In eternity you will look in vain for the crowd. You will listen in vain to find whether you cannot hear where the noise and the gathering is, so that you may run to it. In eternity you, too, will be forsaken by the crowd. And this is terrifying. Yet in the temporal order to be forsaken by the crowd, provided that the Eternal comforts, may be something blessed, and the pain of it, a mere jest. What then in eternity will conscience demand of you by the consciousness that you are an individual? It will teach you that if you judge (for in very many cases it will restrain you from judging), you must bear the responsibility for your judgment. It will teach you that you should examine what you understand and what you do not understand as if you stood trembling in the presence of a departed one; it wishes to frighten you from resorting to the brilliant flights into wretchedness to which you are often subject. For many fools do not make a wise man, and the crowd is doubtful recommendation for a cause. Yes, the larger the crowd, the more probable that that which it praises is folly, and the more improbable that it is truth, and the most improbable of all that it is any eternal truth. For in eternity crowds simply do not exist. The truth is not such that it at once pleases the frivolous crowd -- and at bottom it never does; to such a multitude the truth must appear as simply absurd. But the man who, conscious of himself as an individual, judges with eternal responsibility, he is slow to pass judgment upon the unusual. For it is possible that it is falsehood and deceit and illusion and vanity. But it is also possible that it is true. He remembers the word of the simple sage of ancient times: "This, that a man’s eye cannot see by the light by which the majority see could be because he is used to darkness; but it could also be because he is used to a still clearer light, and when this is so, it is no laughing matter."(Socrates in Plato’s Republic VII. 518 A.)

No, it is no laughing matter, but it is laughable, or it is pitiable, that the frivolous ones laugh at a man because he is wiser or better than they. For even laughter calls for a reasonable ground, and when this is absent, the laughter becomes the very thing that is laughable. But here in the temporal order, in the midst of earth’s appalling prodigality with human beings, here number tempts. It tempts a man to count, to count himself in with the crowd. Here, by the use of round numbers, everything can be manipulated with ease. Yes, here in the temporal order it is possible that no individual can ever succeed, even if it were true that he sincerely willed the Good, in dispersing the crowd. But eternity can do it. Eternity seizes each one by the strong arm of conscience, holding him as an individual. Eternity sets him apart with his conscience. Woe unto him, if he is left to this judge alone! For in that case eternity will set him apart with his conscience in that place where there is pressure, to be sure, but not as in the temporal order where the pressure is the excuse, yes, the victory. No, eternity places him where to be under pressure is to be alone, stripped of every excuse; to be alone and to be lost. The royal psalm singer says that: while the heathen clamor, God sits in his heaven and laughs at them.(Psalms 2:4) I dare not believe this. It would seem to be preferable to say that: while the crowd clamors and shouts and triumphs and celebrates; while one individual after another hastens to the place of tumult, where it is good to be if one is in search of oblivion and indulgence from that which is eternal; while at the same time the crowd shouts mockingly at God, "Yes, now see whether you can get hold of us"; yet since it is difficult in the rush of the crowd to distinguish the individual, difficult to see the single tree when one is looking at the wood, the sober countenance of eternity quietly waits. And if all the generations that have lived on earth rose up and gathered themselves in a single crowd in order to loose a storm against eternity, in order to coerce eternity by their colossal majority: eternity would scatter them as easily as the firmness of an immovable rock would scatter frothy scum; as easily as the wind when it rushes forward scatters chaff. Just as easily, but not in the same way. For the wind scatters the chaff, but then turns around and drifts it together again. Eternity scatters the crowd by giving each an infinite weight, by making him heavy -- as an individual. For what in eternity is the highest blessing is also the deepest seriousness. What, there, is the most blessed comfort, is also the most appalling responsibility.

In eternity there are chambers enough so that each may be placed alone in one. For wherever conscience is present, and it is and shall be present in each person, there exists in eternity a lonely prison, or the blessed chamber of salvation. On that account this consciousness of being an individual is the primary consciousness in a man, which is his eternal consciousness. But that man is slow to pass judgment who bears in mind, that he is an individual, and that the final and highest responsibility for the judgment rests solely upon him. For even the most trusted friend in passing judgment as an impartial observer must necessarily leave out what is crucial. To be the party directly concerned, the one to whom conscience in this affair speaks the intimate "thou," is another matter, for conscience only speaks this intimate "thou" to your friend in regard to the manner in which he is to give counsel. Such a thoughtful one does not willingly pass judgment on many things, and just this helps him to will only one thing. He thinks it is not altogether an advantage to live in a populous city where because of the swiftness of the means of communication almost everyone can easily have a hasty and superficial judgment about everything possible. On the contrary, he looks upon this easiness as a temptation and a snare and he learns earnestness in order as an individual to be concerned about his eternal responsibility.

"Even a fool might be a wise man if he could keep silent," says the proverb.(The Latin proverb "Tu si tacuisses, philosophus mansisses." See Boethius Consolatio philos. II. 17.) And this is so, not merely because then he would not betray his foolishness, but also because this self-control would help him to become conscious of himself as an individual, and would prevent him from adopting the crowd’s opinion. Or if he had an opinion of his own, it would prevent him from hastening to get the crowd to adopt it. The one who is conscious of himself as an individual has his vision trained to look upon everything as inverted. His sense becomes familiar with eternity’s true thought: that everything in this life appears in inverted form. The purely momentary, in the next moment, to say nothing of eternity, becomes nonsense and vanity: the fiery moment of lust (and what is so strong for the moment as lust!) is loathsome in memory; the fiery moment of anger, revenge, and passion whose gratification seems an irresistible impulse is horrible to remember. For the angry one, the vengeful one, the passionate one, thinks in the moment of passion that he revenges himself. But in the moment of remembrance, when the act of revenge comes back to him, he loathes himself, for he sees that precisely in that moment of revenge he lost himself. The purely momentary seems to be profitable. Yet in the next moment its deception becomes apparent and, eternally understood, calls for repentance. So it is with all things of the moment, and hence with the crowd’s opinion or with membership in the crowd in so far as this opinion and this membership is a thing of the moment.

My listeners, do you at present live in such a way that you are yourself clearly and eternally conscious of being an individual? This was the question the address was to ask, or rather that you are to ask yourself, if you actively consider this occasion. The talk should not tell you only that which will disturb you, even though many are of the conviction that a man ought ever to live in such an aroused state of consciousness. Nor is it concerned how many or how few hold that conviction. The speaker will not attempt to win you to this conviction, even if he does as a rule hold it himself. He does not wish to force it upon you any more than you would desire to force it upon him if you were of this conviction. For the exalted earnestness of the Eternal wishes neither the commendation of the majority nor the commendation of eloquence. One thing alone the talk does not dare to promise you -- nor does it wish to insult you. It does not dare to promise you earthly gain if you enter upon and in dedication persevere in this conviction. On the contrary, if persevered in, it will make your life more taxing, and frequently perhaps wearisome. If persevered in, it may make you the target of others’ ridicule, not to mention even greater sacrifices that perseverance might choose to require of you. Of course, the ridicule does not distract you if you continue to persist in your conviction. Ridicule will even be a help to you, in the sense that it is a further proof to you that you are on the right path. For the judgment of the crowd has its significance. One should not remain proudly ignorant of it, no, one should be attentive to it. If after this he sees to it that he does the opposite from the judgment of the crowd, then he, for the most part, does the right thing. Or if at the outset a man does the opposite, and he is then so fortunate as to have the judgment of the crowd express itself to the contrary, then he can be fairly certain that he has laid hold of the right thing. Then he has not only himself inwardly weighed and tested the conviction properly, but he has also the advantage of having it tested a second time by the help of ridicule. Ridicule may wound his feelings but just by that wound it shows that he is on the right path -- the path of honor and of victory, like a warrior’s wound, when it is on the breast where both the wound and the badge of honor are to be borne.

You have surely noticed among schoolboys, that the one that is regarded by all as the boldest is the one who has no fear of his father, who dares to say to the others, "Do you think I am afraid of him?" On the other hand, if they sense that one of their number is actually and literally afraid of his father, they will readily ridicule him a little. Alas, in men’s fear-ridden rushing together into a crowd (for why indeed does a man rush into a crowd except because he is afraid!) there, too, it is a mark of boldness not to be afraid, not even of God. And if someone notes that there is an individual outside the crowd who is really and truly afraid -- not of the crowd, but of God, he is sure to be the target of some ridicule. The ridicule is usually glossed over somewhat and it is said: a man should love God.

Yes, to be sure, God knows that man’s highest consolation is that God is love and that man is permitted to love Him. But let us not become too forward, and foolishly, yes, blasphemously, dismiss the tradition of our fathers, established by God Himself: that really and truly a man should fear God. This fear is known to the man who is himself conscious of being an individual, and thereby is conscious of his eternal responsibility before God. For he knows, that even if he could with the help of evasions and excuses, get on well in this life, and even if he could by this shady path have gained the whole world, yet there is still a place in the next world where there is no more evasion than there is shade in the scorching desert.

The talk will not go into this further. It will only ask you again and again, do you now live so that you are conscious of being an individual and thereby that you are conscious of your eternal responsibility before God? Do you live in such a way that this consciousness is able to secure the time and quiet and liberty of action to penetrate every relation of your life? This does not demand that you withdraw from life, from an honorable calling, from a happy domestic life. On the contrary, it is precisely that consciousness which will sustain and clarify and illuminate what you are to do in the relations of life. You should not withdraw and sit brooding over your eternal accounting. To do this is to deserve something further to account for. You will more and more readily find time to perform your duty and your task, while concern over your eternal responsibility will hinder you from being "busy" and busily having a hand in everything possible -- an activity that can best be called: time-wasting.

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