LITMIR.BIZ

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had nothing to do with everyday life, but belonged, like my ultimate secret, to “God’s world,” which it was better not to speak of.

      Henceforth I took care not to mention those esoteric matters among my schoolmates, and among the adults of my acquaintance I knew no one with whom I might have talked without risk of being thought a boaster and impostor. The most painful thing of all was the frustration of my attempts to overcome the inner split in myself, my division into two worlds. Again and again events occurred which forced me out of my ordinary, everyday existence into the boundlessness of “God’s world.”

      This expression, “God’s world,” may sound sentimental to some ears. For me it did not have this character at all. To “God’s world” belonged everything superhuman — dazzling light, the darkness of the abyss, the cold impassivity of infinite space and time, and the uncanny grotesqueness of the irrational world of chance. “God,” for me, was everything — and anything but “edifying.”

      The older I grew, the more frequently I was asked by my parents and others what I wanted to be. I had no clear notions on that score. My interests drew me in different directions. On the one hand I was powerfully attracted by science, with its truths based on facts; on the other hand I was fascinated by everything to do with comparative religion. In the sciences I was drawn principally to zoology, palæontology, and geology; in the humanities to Greco-Roman, Egyptian, and prehistoric archaeology. At that time, of course, I did not realise how very much this choice of the most varied subjects corresponded to the nature of my inner dichotomy. What appealed to me in science were the concrete facts and their historical background, and in comparative religion the spiritual problems, into which philosophy also entered. In science I missed the factor of meaning; and in religion, that of empiricism. Science met, to a very large extent, the needs of No. 1 personality, whereas the humane or historical studies provided beneficial instruction for No. 2.

      Torn between these two poles, I was for a long time unable to settle on anything. I noticed that my uncle, the head of my mother’s family, who was pastor of St. Alban’s in Basel, was gently pushing me in the direction of theology. The unusual attentiveness with which I had followed a conversation at table, when he was discussing a point of religion with one of his sons, all of whom were theologians, had not escaped him. I wondered whether there might possibly be theologians who were in close touch with the dizzy heights of the university and therefore knew more than my father. Such conversations never gave me the impression that they were concerned with real experiences, and certainly not with experiences like mine. They dealt exclusively with doctrinal opinions on the Biblical narratives, all of which made me feel distinctly uncomfortable, because of the numerous and barely credible accounts of miracles.

      While I was attending the Gymnasium I was allowed to lunch at this uncle’s house every Thursday. I was grateful to him not only for the lunch but for the unique opportunity of occasionally hearing at his table an adult, intelligent, and intellectual conversation. It was a marvellous experience for me to discover that anything of this sort existed at all, for in my home surroundings I had never heard anyone discussing learned topics. I did sometimes attempt to talk seriously with my father, but encountered an impatience and anxious defensiveness which puzzled me. Not until several years later did I come to understand that my poor father did not dare to think, because he was consumed by inward doubts. He was taking refuge from himself and therefore insisted on blind faith. He could not receive it as a grace because he wanted to “win it by struggle,” forcing it to come with convulsive efforts.

      My uncle and my cousins could calmly discuss the dogmas and doctrines of the Church Fathers and the opinions of modern theologians. They seemed safely ensconced in a self-evident world order, in which the name of Nietzsche did not occur at all and Jakob Burckhardt was paid only a grudging compliment. Burckhardt was “liberal,” “rather too much of a freethinker”; I gathered that he stood somewhat askew in the eternal order of things. My uncle, I knew, never suspected how remote I was from theology, and I was deeply sorry to have to disappoint him. I would never have dared to lay my problems before him, since I knew only too well how disastrously this would turn out for me. I had nothing to say in my defence. On the contrary, No. 1 personality was fast taking the lead, and my scientific knowledge, though still meagre, was thoroughly saturated with the scientific materialism of the time. It was only painfully held in check by the evidence of history and by Kant’s Critique of Pure Reason, which apparently nobody in my environment understood. For although Kant was mentioned by my theologian uncle and cousins in tones of praise, his principles were used only to discredit opposing views but were never applied to their own. About this, too, I said nothing.

      Consequently, I began to feel more and more uncomfortable when I sat down to table with my uncle and his family. Given my habitually guilty conscience, these Thursdays became black days for me. In this world of social and spiritual security and ease I felt less and less at home, although I thirsted for the drops of intellectual stimulation which occasionally trickled forth. I felt dishonest and ashamed. I had to admit to myself: “Yes, you are a cheat; you lie and deceive people who mean well by you. It’s not their fault that they live in a world of social and intellectual certitudes, that they know nothing of poverty, that their religion is also their paid profession, that they are totally unconscious of the fact that God Himself can wrench a person out of his orderly spiritual world and condemn him to blaspheme. I have no way of explaining this to them. I must take the odium on myself and learn to bear it.” Unfortunately, I had so far been singularly unsuccessful in this endeavour.

      As the tensions of this moral conflict increased, No. 2 personality became more and more doubtful and distasteful to me, and I could no longer hide this fact from myself. I tried to extinguish No. 2, but could not succeed in that either. At school and in the presence of my friends I could forget him, and he also disappeared when I was studying science. But as soon as I was by myself, at home or out in the country, Schopenhauer and Kant returned in full force, and with them the grandeur of “God’s world.” My scientific knowledge also formed a part of it, and filled the great canvas with vivid colours and figures. Then No. 1 and his worries about the choice of a profession sank below the horizon, a tiny episode in the last decade of the nineteenth century. But when I returned from my expedition into the centuries, I brought with me a kind of hangover. I, or rather No. 1, lived in the here and now, and sooner or later would have to form a definite idea of what profession he wished to pursue.

      Several times my father had a serious talk with me. I was free to study anything I liked, he said, but if I wanted his advice I should keep away from theology. “Be anything you like except a theologian,” he said emphatically. By this time there was a tacit agreement between us that certain things could be said or done without comment. He had never taken me to task for cutting church as often as possible and for not going to Communion any more. The farther away I was from church, the better I felt. The only things I missed were the organ and the choral music, but certainly not the “religious community.” The phrase meant nothing to me at all, for the habitual churchgoers struck me as being far less of a community than the “worldly” folk. The latter may have been less virtuous, but on the other hand they were much nicer people, with natural emotions, more sociable and cheerful, warmer-hearted and more sincere.

      I was able to reassure my father that I had not the slightest desire to be a theologian. But I continued to waver between science and the humanities. Both powerfully attracted me. I was beginning to realise that No. 2 had no pied-à-terre. In him I was lifted beyond the here and now; in him I felt myself a single eye in a thousand-eyed universe, but incapable of moving so much as a pebble upon the earth. No. 1 rebelled against this passivity; he wanted to be up and doing, but for the present he was caught in an insoluble conflict. Obviously I had to wait and see what would happen. If anyone asked me what I wanted to be I was in the habit of replying: a philologist, by which I secretly meant Assyrian and Egyptian archæology. In reality, however, I continued to study science and philosophy in my leisure hours, and particularly during the holidays, which I spent at home with my mother and sister. The days were long past when I ran to my mother, lamenting, “I’m bored, I don’t know what to do.” Holidays were now the best time of the year, when I could amuse myself alone. Moreover, during the summer vacations at least, my father was away, as he used regularly to spend his holidays in Sachseln.

      Only once did

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