It would not be difficult for me, however, to write a whole book, were I to examine the various misunderstandings, the preposterous attitudes, the deceptive movements, which I have encountered in my brief practice. People believe very little in spirit, and yet making these movements depends upon spirit, it depends upon whether this is not a one-sided result of a dira necessitas, and if this is present, the more dubious it always is whether the movement is normal. If one means by this that the cold, unfruitful necessity must necessarily be present, one thereby affirms that no one can experience death before he actually dies, and that appears to me a crass materialism. However, in our time people concern themselves rather little about making pure movements. In case one who was about to learn to dance were to say, “For centuries now one generation after another has been learning positions, it is high time I drew some advantage out of this and began straightway with the French dances” — then people would laugh at him; but in the world of spirit they find this exceedingly plausible.

What is education? I should suppose that education was the curriculum one had to run through in order to catch up with oneself, and he who will not pass through this curriculum is helped very little by the fact that he was born in the most enlightened age.

The infinite resignation is the last stage prior to faith, so that one who has not made this movement has not faith; for only in the infinite resignation do I become clear to myself with respect to my eternal validity, and only then can there be any question of grasping existence by virtue of faith.

Now we will let the knight of faith appear in the role just described. He makes exactly the same movements as the other knight, infinitely renounces claim to the love which is the content of his life, he is reconciled in pain; but then occurs the prodigy, he makes still another movement more wonderful than all, for he says, “I believe nevertheless that I shall get her, in virtue, that is, of the absurd, in virtue of the fact that with God all things are possible.” The absurd is not one of the factors which can be discriminated within the proper compass of the understanding: it is not identical with the improbable, the unexpected, the unforeseen. At the moment when the knight made the act of resignation, he was convinced, humanly speaking, of the impossibility. This was the result reached by the understanding, and he had sufficient energy to think it. On the other hand, in an infinite sense it was possible, namely, by renouncing it; but this sort of possessing is at the same time a relinquishing, and yet there is no absurdity in this for the understanding, for the understanding continued to be in the right in affirming that in the world of the finite where it holds sway this was and remained an impossibility. This is quite as clear to the knight of faith, so the only thing that can save him is the absurd, and this he grasps by faith.