XXV. «Амулет» Паскаля.

After the death of one of the most sincere people who lived on earth (it is easy to guess that I am talking about Blaise Pascal), in the lining of his jacket - pourpoint - a small note, carefully preserved by him, was found for the first time by Condorcet under the very inappropriate name of “mystical amulet - amulette mystqiue”. This note dates back to the time or even the moment of Pascal’s “conversion” and represents a confession of his faith—more precisely, a prayerful contemplation of individual moments of spiritual ascent. There was a lot of controversy about this “amulet,” but the debate was rather inconclusive 992 . This ineffectiveness was due to too much simplification and simplification of this document, which contains a compacted clot of life and world understanding - so compressed that individual provisions even seem to be an incoherent set. But it seems to me that the thoughts I develop in this book and the theory of increasing types provide the key to understanding this rich and meaningful piece of paper. For now I will limit myself to almost only this hint, in order to subsequently return to Pascal’s “Amulet”. But I will still cite the original text 993, because much will be clear even without deliberate explanations. Lundi 23 November, jour de St. Clément, pape et martye, et autres au martyrologe. Veille de St. Chrysogone, martyn et autres. Depuis environ dix heures et demie du soir jusques environ minuit et demi, Dieu d'Abraham, Dieu d'Isaac, Dieu de Jacob, Non des Philosophes et des savants. Certitude. Certitude. Sentiment. Joie. Paix. Deum meum et Deum vestrum. Oubli du monde et de tout hormis Dieu. Il ne se trouve que par les voies enseignées dans l’Évangile. Grandeur de l'âme humaine. Père juste, le monde ne t'a point connu, mais je t'ai connu. Joie, Joie, Joie, pleurs de joie. Je m'en suis separé ___________________________________ Dereliquerunt me fontem aquae vivae. Mon Dieu me quitterez-vous? ______________________________________________________________ ________________________________ ________________________________________________________________ Que je n'en sois pas séparé éternellement. Cette est la vie éternelle qu'ils te connaissent seul yrai Dieu et celui que tu as envoyé J.-C. Je m'en suis separé; je l'ai fui, renoncé, crucifié. Que je n'en sois jamais séparé. Il ne se conserve que par les voies enseignées dans l’Évangile. Renonciation totale et douce. Soumission totale à Jésus-Christ et à mon directeur. Éternellement en joie pour un jour d'exercice sur la terre. Non obliviscar sermones tuos. Amen." Here is a translation of this document, with some explanatory notes (they are in small print and enclosed in parentheses): [Pascal emphasizes that he lives under grace, that is, when possible, allow ἐποχή. By the way, the mystical-arithmetic meaning of the year of circulation is remarkable - 222 =7]. Monday November 23rd, St. Clement, pope and martyr, and others in the month. St. Eve Chrysogonus the Martyr and others. From approximately ten and a half o'clock in the evening to approximately midnight and a half, [This precision of the date indicates that the fullness of knowledge that was revealed to Pascal was not dreams or vague premonitions, almost undated due to its vagueness and qualitative non-difference from the usual content of consciousness, but was a precisely defined phenomenon and, therefore, qualitatively new, standing outside the usual processes of consciousness]. [Of course, the fire of doubt, the fire of ἐποχή: for two hours Pascal languished in the fire of Gehenna and then, after this test of non-existence, Jehovah was revealed to him]. God of Abraham, God of Isaac, God of Jacob, [Truth is a Person who historically reveals Himself, and not an abstract principle; in other words, Truth is not material, but personal]. Credibility. Credibility. Feeling. Joy. World. [In the meeting with God the Truth there is certainty, and therefore - permission ἐποχή; It is this authenticity that gives satisfaction to the feeling - joy and peace, that is, God satisfies the criterion of truth]. [The God of Jesus Christ is the Truth, the Trinity, for only Christ proclaimed the Trinity]. "My God and your God." [But our God is not the God of Jesus Christ, for I am not consubstantial with the Truth, but Christ is consubstantial]. Your God will be my God - [Through Christ I will be partaker of the Triune life, and Truth becomes my God]. Oblivion of the world and everything except God: [And then I will be “not of the world”, I will forget the perishable, metaphysically get rid of it, I will be eternal]. It is found only along the paths indicated in the Gospel. [The path to the light of Truth is asceticism, the structure of the heart]. The greatness of the human soul. [On the path of asceticism the eternal side of the created personality is seen - Sophia]. Righteous Father, the world has not known You, but I have known You. [By my wisdom, by which the world did not know the Father, I came to know Him - through the contemplation of my purified nature, in the Lord Jesus Christ]. Joy, joy, joy, tears of joy. [In the knowledge of God through a purified heart there is abundant, overflowing joy and bliss]. I was separated from Him ______________________________________________ [But the revelation ends; This joy is only a guarantee of the future, and is not a constant feeling. Joy goes away and bewilderment and melancholy appear]. “They have forsaken Me, the fountain of living water.” [As if God’s answer to bewilderment: “This explains the feeling of melancholy”]. My God, will You really leave me? ______________________________________________ [T. e.: “You won’t leave, as long as I don’t leave.” Hence the solution:] May I never be separated from Him. [I decide by an internal act: to cleave to God]. __________________________________________________________________________________________ This is eternal life, that they may know You, the only true God, and that You sent I.H. [From this moment the life of ordinary consciousness begins. It talks about what is needed and, further, about the discrepancy between what should and what is available]. Jesus Christ _____________________________________________________________________ I was separated from Him; I fled from Him, denied Him, the Crucified One. May I never be separated from him. It is preserved only on the paths indicated in the Gospel. [It is determined how not to be separated from I. X., and then the means to build oneself are indicated]. Complete and sweet renunciation. [Renunciation of self, feat]. Total submission to Jesus Christ and my leader. Forever in joy for the day of feat on earth [Thought about future benefits:] “Let me not forget Your words.” Amen". Thus, Pascal’s “amulet” is, as it were, a program of a religious-philosophical system, a whole circle of thoughts that flashed with extraordinary speed before Pascal’s consciousness, in an illumination that lasted about two hours Perhaps his “Thoughts on Religion” are sketches intended for the implementation of precisely this plan. As is known, individual notes included in the “Thoughts on Religion” were found after the death of Pascal in complete disorder, and the usual order of their arrangement belongs not to the author, but to to the first publishers. There is an attempt to arrange the same thoughts in a different order, more consistent with Pascal's plan 994. But it is appropriate and timely to try to arrange the same thoughts according to the “amulet”, and I decide to express my feeling that rich and rich treasures await the researcher here. easy to obtain. – Let me remind you, by the way, that Pascal has some kind of kinship with Orthodoxy 995 and that it was not for nothing that A. S. Khomyakov “often called Pascal his teacher.” This places an obligation on us to pay special attention to the insightful French thinker. L. F. Lelut, – De l’amulette de Pascal (“C. R. Acad. d. Sc. Mor. et Pol.”, T. VI, 1844, pp. 453–476, Paris, 1846 – Also, by him, – L’abîme imaginaire de Pascal (id. VIII, p. 139). I borrow from “critical.” Parizhsk. ed. 1858 "Thoughts" by Pascal, pp. 40–41, note 1. If memory serves, this is: Sully Prudhomme, – La vraie religion selon Pascal. Paris, 1905. A. S. Khomyakov, – Full. collection soch., T. 2, ed. 5th, M., 1907, p. 543, approx. publisher to page 147. – S. S. Glagolev, – From readings on religion, St. Tp.-Sepg. Lavra, 1905, pp. 222, 233, 235.