THE JOY OF DYING

Here you can find some of the Kierkegaard-passages behind the video-essay Kierkegaard & THE JOY OF DYING

NB: These are my own primitive translations in progress. They are more than loyal to the original content but probably a disgrace to the english language. If you want to take part in this progress with suggestions on what to improve, I will be grateful to receive them on cd@kierkegaard.tv.

To die is the lot of every human being and as such a very mediocre art, but to be able to die well indeed is the highest wisdom of living.
(Three Discourses on Imagined Occasions)

At døe er jo ethvert Menneskes Lod og saaledes en meget ringe Kunst, men at kunne døe vel er jo den høieste Leveviisdom.
(Tre Taler ved tænkte Leiligheder)

[One Kierkegaard-character to another:] You see, my young friend, your life is despair. You might hide it from others, from yourself you cannot hide it. It is despair. And yet in another sense your life is not despair. You’re to light-minded to despair, and you’re to heavy-minded to not come in contact with despair. You are like someone giving birth, and yet you are constantly holding back the moment of birth and constantly remain in the pain. If a woman in her distress were to get the idea that she would give birth to a monster, or if she wanted to have a discussion with herself, what actually she should give birth to, she would have a certain similarity to you. Her attempts to halt the process of nature would be futile, but your attempt indeed is possible. For that by which a human being, in a spiritual sense, give birth is the desire to create of the will, and that is within a human beings own power. So what are you afraid of? You are not going to give birth to another human being. You are only going to giving birth to yourself. And yet, I am well aware, that there is a seriousness in this, that makes the entire soul tremble. To become aware of oneself in one’s eternal validity is a moment that is more significant than anything else in the world. It is as if you were caught and trapped and now could not escape neither in time nor eternity. It is as if you lost yourself, as if you ceased to be. It is as if you the next moment will regret it and yet you cannot change it. It is a serious and significant moment, when one for an eternity connects oneself to an eternal force, when one accepts oneself as the one whose remembrance no time will ever erase, when one becomes aware of oneself as the one, one is  eternally and indisputably. And yet, one can choose not to do it! See here you have an either-or.
(Either-Or, Second Part)

[En Kierkegaard-karakter til en anden:] Seer Du, min unge Ven, dette Liv er Fortvivlelse, skjul det for Andre, for Dig selv kan Du ikke skjule det, det er Fortvivlelse. Og dog er dette Liv i en anden Forstand ikke Fortvivlelse. Du er for letsindig til at fortvivle, og Du er for tungsindig til ikke at komme i Berøring med Fortvivlelsen. Du er som en Fødende, og dog holder Du bestandig Øieblikket tilbage og bliver bestandig i Smerten. Hvis en Qvinde i sin Nød fik den Idee, om det ikke var et Uhyre, hun skulde føde, eller vilde overveie med sig selv, hvad hun egentlig skulde føde, saa vilde kun have en vis Lighed med Dig. Hendes Forsøg paa at standse Naturens Gang vilde være frugtesløs, men Dit er vel muligt; thi det, et Menneske føder ved i aandelig Forstand, er Villiens nisus formativus [formende trang / skaberkraft], og den staaer i Menneskets egen Magt. Hvad frygter Du da? Du skal jo ikke føde et andet Menneske, Du skal blot føde Dig selv. Og dog, jeg veed det vel, der er et Alvor deri, som ryster hele Sjælen; at blive sig bevidst i sin evige Gyldighed er et Øieblik, der er betydningsfuldere end Alt i Verden. Det er som blev Du fangen og besnæret og kunde nu aldrig mere hverken i Tid eller Evighed slippe bort; det er som tabte Du Dig selv, som ophørte Du at være; det er som om Du i næste Øieblik skulde fortryde det, og dog lod det sig ikke gjøre om. Det er et alvorligt og betydningsfuldt Øieblik, naar man for en Evighed knytter sig til en evig Magt, naar man tager sig selv som Den, hvis Minde ingen Tid skal udslette, naar man i evig og usvigelig Forstand bliver sig bevidst som Den, man er. Og dog, man kan jo lade det være! See her ligger et Enten-Eller.
(Enten-Eller, Anden Del)

[…] it’s the spirit that makes you come alive. To what feeling does a human being cling to more firmly than that of feeling alive? What does he desire stronger and more frantically than really to feel the life in him? At what does he shudder for more than dying!? But what is praised here is a life-giving spirit. So let’s seize it. Why should one hesitate!? Bring us life, more life, so that the feeling of being a life can fully expand in me, as if all of life had congregated in my chest!
But should this be Christianity, this awful delusion? No, no! The bringing to life of the spirit is not a direct increase of the natural life of a human being, in immediate continuation of this, connected to this – oh, profanity, oh, terrible, to thus take Christianity in vain! – it’s a new life. Yes. A new life. And this is no common phrase as when we say this about this and that whenever something new begins to stir in us. No. Literally a new life, for – and do pay attention now – death comes in between – the act of dying – and a life on the other side of death. Yes. That is a new life.
Death comes in between. This is what Christianity teaches us. You must die and depart. The very life-giving spirit is what kills you. This is the first proclamation of the life-giving spirit: that you must go into death. You must die and depart. That’s how it is. […] It is the spirit that makes you come alive. Yes. It makes you come alive – through death.
(For Self-Examination, Recommended to the Present Age)

[…] det er Aanden, som gjør levende. Ved hvilken Følelse hænger vel et Menneske fastere end ved Livs-Følelsen, hvad begjerer han stærkere og heftigere end ret at føle Livet i sig, hvad gyser han mere for, end for at døe! Men her forkyndes jo en levendegjørende Aand. Altsaa lader os gribe til, hvo til betænke sig, bring os Liv, mere Liv, at Livs-Følelsen maatte svulme i mig, som var alt Liv samlet i mit Bryst!
Men skulde dette vel være Christendom, denne rædsomme Vildfarelse? Nei, nei! Denne Levendegjørelse i Aanden, den er ikke en ligefrem Forhøielse af det naturlige Liv i et Menneske i umiddelbar Fortsættelse af og Sammenhæng med dette – o, Gudsbespottelse, o, rædsomt saaledes at tage Christendommen forfængeligt! – den er et nyt Liv. Et nyt Liv, ja, og dette er ingen Talemaade, saaledes som naar vi bruge dette Ord baade om Dit og Dat, hver Gang noget Nyt begynder at røre sig i os, nei, et nyt Liv, bogstaveligt et nyt Liv – thi læg vel Mærke dertil, Døden gaaer imellem, det at afdøe; og et Liv paa den anden Side Døden, ja det er et nyt Liv.
Døden gaaer imellem, dette er Christendommens Lære, Du skal afdøe, just den levendegjørende Aand er Den, der dræber Dig, det er den første Yttring af den levendegjørende Aand, at Du maa gaae i Døden, at Du maa afdøe – saaledes er det […]Det er Aanden, som levendegjør. Ja, den levendegjør – gjennem Døden.
(Til Selvprøvelse, Samtiden anbefalet)

What is this life, where the only thing certain is the only thing one with certainty can never know anything about: Death. For when I am, death is not, and when death is, I am not.
(The Journal JJ:189)

Hvad er dette Liv, hvor det eneste Visse er det Eneste man ikke med Vished kan faae Noget at vide om: Døden; thi naar jeg er, er Døden ikke, og naar Døden er, er jeg ikke.
(Journalen JJ:189)

Socrates […] is not afraid of death, as he does not at all know anything about it. This is not just a sophism, but also an ironi. For as he liberates the human beings from the fear of death, he in stead gives them the anxious premonition of an unavoidable something that one does not at all know anything about. And to find rest in this, one really needs to be acustommed to letting oneself be build up by the calming effect, which lies in nothing.
(On the Concept of Irony)

Socrates […] frygter ikke Døden, da han slet ikke veed Noget om den. Dette er nu ikke blot en Sophisme, men tillige en Ironi. Idet han nemlig befrier Menneskene fra Dødens Frygt, giver han dem til Vederlag den ængstende Forestilling om et uundgaaeligt Noget, man slet Intet veed om, og man maa tilvisse være vant til at lade sig opbygge ved den Beroligelse, der ligger i Intet, for at finde Hvile heri.
(Om Begrebet Ironi)

The course of life is a peculiar going backward. The child is tormenting its brain to understand the most difficult of matters. The grown up precisely cannot understand the very simplest.
(The Journal JJ:63)

Livets Udvikling er en besynderlig Tilbagegang; Barnet bryder sit Hoved med at forstaae de vanskeligste Ting, den Ældre kan netop ikke forstaae de allersimpleste.
(Journalen JJ:63)

[…] the ethical and ethical-religious is so very easy to understand, but doing it on the contrary is so very troublesome. A child can understand it, the most simple-minded person can understand it precisely as it is said: that we are capable of absolutely nothing, that we should give up everything, renounce everything.
(Concluding Unscientific Postscript)

[…] det Ethiske og Ethisk-Religieuse er saa saare let at forstaae, men til Gjengjeld saa saare vanskeligt. Et Barn kan forstaae det, den Eenfoldigste kan forstaae ganske som det siges, at vi slet Intet formaae, at vi skulle opgive Alt, forsage Alt
(Afsluttende uvidenskabelig Efterskift)

Socrates, Socrates, Socrates! Yes, one may well call your name three times. It would not be too much to call it ten times, if it would be of any help. Popular opinion claims that the world needs a republic, that a new social order is needed, and a new religion. But no one considers that a Socrates is what is needed in this world, confused precisely by too much knowledge.
(The Sickness Unto Dearth)

Socrates, Socrates, Socrates! Ja, man maa nok nævne Dit Navn tre Gange, det var ikke for meget at nævne det ti Gange, dersom det kunde hjælpe Noget. Man mener, Verden behøver en Republik, og man mener at behøve en ny Samfunds-Orden, og en ny Religion: men Ingen tænker paa, at en Socrates er det dog nok denne, just ved megen Viden forvirrede, Verden behøver.
(Sygdommen til Døden)

To know nothing indeed is the negative expression for the infinite knowledge.
(Einter-Or, Second Part)

Uvidenhed er nemlig det negative Udtryk for den uendelige Viden.
(Enten-Eller, Anden Del)

[…] let us never forget that Socrates’ not knowing was a way of worshipping and being obedient to God.
(The Sickness Unto Death)

[…] lad os aldrig glemme, at Socrates’s Uvidenhed var en Art Gudsfrygt og Gudsdyrkelse
(Sygdommen til Døden)

This to die and depart indeed was also the socratic.
(The Journal NB25:39)

Det at afdøe var jo og det Socratiske.
(Journalen NB25:39)

[…] in the life of actuality, the individual in the growth of time grows together with what makes him different from others. This is the opposite of the growth of eternity, which is a growing away from the differences. The individual grows astray. Every such individual is, from the perspective of the eternity, a deformity. Alas, in the life of actuality the individual grows so firmly together with what makes him different, that in the end death must use force to tear it away from him. – And yet, if one is truly to love the next one it must in every single moment be remembered that the differences are disguises.
(Works of Love)

[…] i Virkelighedens Liv, der voxer den Enkelte i Timelighedens Væxt ganske sammen med Forskjelligheden, dette er det Modsatte af Evighedens Væxt, som voxer fra Forskjelligheden, den Enkelte forvoxer, enhver Saadan er, i Evighedens Forstand, en Vanskabning. Ak, i Virkeligheden groer den Enkelte saaledes sammen med sin Forskjellighed, at Døden tilsidst maa bruge Magt, for at rive den af ham. – Dog skal man i Sandhed elske Næsten, maa det ethvert Øieblik være erindret, at Forskjelligheden er en Forklædning.
(Kjerlighedens Gerninger)

The secular view always clings firmly to the difference between man and man and naturally does not have any understanding of the one thing needed (for this is to have spirituality), and thus has no understanding of the reductionism and narrowness it is to have lost oneself, not by disappearing in the infinite, but by being completely finitized.
(The Sickness Unto Death)

“Den verdslige Betragtning klamrer sig altid fast om Differentsen mellem Menneske og Menneske, har, som naturligt (thi at have det er Aandelighed) ingen Forstand paa det ene Fornødne, og derfor ingen Forstand paa den Indskrænkethed og Bornerethed, der er at have tabt sig selv, ikke ved at forflygtiges i det Uendelige, men ved aldeles at endeliggjøres.
(Sygdommen til Døden)

Death eliminates all differences, but preferential love is always related to difference. Yet the road to life – and to the eternal – is through death and the elimination of differences. So only love to the next one truly leads to life.
(Works of Love)

Døden afskaffer alle Forskjelligheder, men Forkjerlighed forholder sig altid til Forskjel, dog gaaer Veien til Livet og det Evige gjennem Døden og gjennem Forskjellighedernes Afskaffelse. Derfor fører ene Kierlighed til Næsten i Sandhed til Livet.
(Kjerlighedens Gjerninger)

The hypochondriac is anxious about everything insignificant. But when the significant arrives, he starts to breathe. And why? Because the significant reality, even though it is significant, is not as dreadful as the possibility he himself had created and used all of his force to create. Instead of this, now he can use all of his force against the reality.
(The Concept of Anxiety)

Den Hypochondre ængstes for enhver Ubetydelighed, men naar det Betydelige kommer, da begynder han at aande, og hvorfor, fordi den betydelige Virkelighed dog ikke er saa forfærdelig som den Mulighed, han selv havde dannet, og som han brugte sin Kraft til at danne, istedenfor at han nu kan bruge al sin Kraft mod Virkeligheden.
(Begrebet Angest)

The immediacy expires in the missery. In the suffering the religious starts breathing.
(Concluding Unscientific Postscript)

Umiddelbarheden udaander i Ulykken; i Lidelsen begynder det Religiøse at aande.
(Afsluttende uvidenskabelig Efterskrift)

When then the passion of impatience is making it difficult for the spoiled one to breath: then it will be a relief, it will provide air, to acknowledge that the death will eradicate it all and make everone equal.
(Three Discourses on Imagined Ocassions)

[…] naar saa Utaalmodighedens Lidenskab besværer den Forkjeledes Aandedræt: da skal det være lindrende, det skal give Luft, at betænke, at Døden slaaer en Streg over det Hele og gjør Alle lige.

(Tre Taler ved Tænkte Leiligheder)


[…] What is humanity? The human alikeness or equalness. [works better in danish]
(Christian Discourses)

[…] hvad er Menneskelighed? Den menneskelige Lighed eller Ligelighed.
(Christelige Taler)

The ethical is and will always be the highest assignment given to any human being […] the ethical is the eternal respiration and in the midst of solitude the reconciling unity with every human being.
(Concluding Unscientific Postscript)

Det Ethiske er og bliver den høieste Opgave, som er sat for ethvert Menneske […] det Ethiske er det evige Aandedrag og midt i Eensomheden det forsonende Fælledsskab med ethvert Menneske.
(Afsluttende uvidenskabelig Efterskrift)

Not until you have died and departed from the selfishness in you and by doing so from the world, so that you do not love the world, nor the things which are in the world, even do not selfishly love any human being – when you in loving God has learned to hate yourself: not until then can there be any talk of that love, which is the christian.
(For Self-Examination, Recommended to the Present Age)

Først naar du er afdød fra Selviskheden i Dig og derved fra Verden, saa Du ikke elsker Verden, ei heller de Ting som ere i Verden, end ikke selvisk elsker et eneste Menneske – naar Du i Kjerligheden til Gud har lært at hade Dig selv: først da kan der være Tale om den Kjerlighed, som er den christelige
(Til Selvprøvelse, Samtiden anbefalet)

[…] he who is born by dying and departing more and more, about him it becomes clear, that one can less and less say that he is born, as he just becomes more and more clearly reminded that he is alive.
(Philosophical Fragments)

[…] den, der fødes ved mere og mere at afdøe, om ham bliver det jo klart, at han mindre og mindre kan siges at fødes, da han kun bliver mere og mere tydeligt mindet om at han er til
(Philosofiske Smuler)

To the extent that he was in untruth and now receives the truth as well as the condition for understanding it, a change takes place in him that is like the transition from not being to being. But this transition from not being to being is precisely that of birth. He who exists already cannot be born, and yet he is born. Let us call this transition rebirth, in which he comes into the world again just as in birth, one single human being who yet knows nothing of the world into which he is born, whether it is populated, whether there are other people in it […] Just as he who, through Socratic midwifery, gave birth to himself, forgot everything else in the world […]
(Philosophical Fragments)

Forsaavidt han var i Usandheden og nu med Betingelsen modtager Sandheden, da foregaaer der jo en Forandring med ham, som fra ikke at være til at være. Men denne Overgang fra ikke at være til at være, det er jo Fødselens. Dog Den, der er til, kan jo ikke fødes, og dog fødes han. Lader os kalde denne Overgang Gjenfødelsen, hvorved han anden Gang kommer til Verden ganske som ved Fødselen, et enkelt Menneske, der endnu Intet kjender til den Verden, i hvilken han fødes ind, om den er beboet, om der er andre Mennesker i den […] Som Den, der ved socratisk Fødselshjælp fødte sig selv, derover glemte alt Andet i Verden […]
(Philosofiske Smuler)

[…] in every human being there is inherently a hope. This can be stronger in one than in the other, but in death (that is when you die and depart) every such hope dies and changes into hopelessness. In this night of hopelessness – it is after all death we are describing – the life-giving spirit will come and brings hope, the hope of eternity. It is against all hope, for according to the just naturally occuring hope there was no longer any hope, so this hope is against all hope. The mind says: “No. There is no hope”. Well, you have died and departed from your mind, and consequently it should stay silent, but if ever it should be able to speak again it would promptly continue where it left of: “There is no hope”. And it would likely start mocking this new hope, the gift of spirit […] “You must have been drunk when you came up with this. At least you must have been out of your mind” – who better to know this than the mind, and it’s quite clever of the mind to say so, for to die and depart is also to die and depart from the mind […]
(For Self-Examination, Recommended to the Present Age)

[…] der er i ethvert Menneske umiddelbart et Haab; det kan i den Ene være livsstærkere end i den Anden, men i Døden (-: naar Du afdøer) døer ethvert saadant Haab, og forvandler sig til Haabløshed. I denne Haabløshedens Nat – det er jo Døden vi beskrive – kommer saa den levendegjørende Aand og bringer Haabet, Evighedens Haab. Det er mod Haab, thi ifølge hiin blot naturlige Haaben var der intet Haab mere, altsaa er dette Haab mod Haab. Forstanden siger: “nei, der er intet Haab”; dog Du er jo afdød fra Din Forstand, forsaavidt tier den vel, men kommer den nogensinde til Orde igjen, den vil strax begynde, hvor den slap “der er intet Haab” – og den vil vel spotte dette nye Haab, Aandens Gave […] “Du maa have været beruset den Gang Du kunde falde paa Sligt, idetmindste maa Du have været fra Forstanden” – der er ei heller Nogen nærmere til at vide det end Forstanden, og det er overmaade forstandigt sagt af Forstanden, thi at afdøe er ogsaa at afdøe fra Forstanden […]
(Til Selvprøvelse, Samtiden anbefalet)

[…] it is as if someone wanted to recommend being executed by guillotine by saying: “The whole thing is very easy, you just lie down on a board, then a string is pulled, then the axe falls – and you have been executed.” But what if being executed was not what you wished for […]
(Concluding Unscientific Postscript)

[…] det er som vilde En anbefale det at blive henrettet ved en Guillotine og sige: “det Hele er en let Sag, De lægger Dem blot paa et Bræt, saa trækkes der blot i en Snor, saa falder Øxen ned – og De er henrettet.” Men sæt nu, det at blive henrettet var det man ikke ønskede […]
(Afsluttende uvidenskabelig Efterskrift]

[…] the eternal is only gained in the most difficult way.
(The Moment nr. 2)

[…] det Evige faaes kun paa den vanskelige Maade.
(Øieblikket Nr. 2)

[…] the task must be made difficult – for only the diffult excites the noble-hearted.
(Paper 371:1)

[…] vanskelig maa Opgaven gjøres – thi kun Vanskelighed begeistrer den Høihjertede.
(Papir 371:1)

[…] A human being is born in pain, but reborn to the eternal in a maybe even greater pain – yet the screaming in both cases is equally insignificant, for it is the supporting.
(Christian Discourses)

[…] et Menneske fødes med Smerte, men gjenfødes til det Evige maaskee med endnu større Smerte – dog betyder Skriget i begge Tilfælde lige lidt, da det er det Understøttende.
(Christlige Taler)

[…] the religious speaker who is not aware of how the task looks when practised in everyday living and in the ordinary livingroom, he might aswell keep quiet, for sunday-views of the eternal only lead to wind. […] it is indeed in the livingroom that the battle must be fought.
(Concluding Unscientific Postscript)

[…] den religieuse Taler der ikke veed, hvorledes Opgaven seer ud til daglig Brug og i Dagligstuen, han kunde lige saa gjerne tie stille, thi Søndags-Udsigter i Evigheden føre kun til Vind […] i Dagligstuen er det jo dog Slaget skal staae […]
(Afsluttende uvidenskabelig Efterskrift)

Do you think that the seamstress, if she understands this [that even when it is the human being who spins and sews, it really is God who spins and sews], will become less industrious at and in her work, that she will lay her hands in her lap and think: ‘If after all it is really God who spins and sews, the best thing for me is to be free, to be liberated from this unreal
spinning and sewing? If so, then this seamstress is a foolish little maid, not to say an insolent brat […] our own dear lovable seamstress with her childlike piety, understands that only when she herself sews, God will sew for her, and hence she becomes all the more industrious in her work, so that she by continuing to sew will continue to understand that it – blissful joke – is God who sews every stitch, for by continuing to sew will continue to understand that it – oh, seriousness – is God who sews every stitch […] when some day she is dead, it may truly be said of her at the grave, with the greatest possible emphasis: She has lived.
(Judge For Yourself!)

Troer Du at Syersken, hvis hun forstaaer dette [at det dog egentligen, ogsaa da naar Mennesket spinder og syer, dog er Gud der spinder og syer], derfor vil blive mindre flittig til eller ved sit Arbeide, at hun vil lægge Hænderne i Skjødet og tænke: naar det dog alligevel egentligen er Gud, der spinder og syer, saa er det bedst, at jeg bliver fri, fri for denne uegentlige Spinden og Syen? Hvis saa, da er denne Syerske en taabelig lille Jomfru, for ikke at sige en næsvis Tøs […] vor egen, kjære, vor barnlig fromme, vor elskelige Syerske, hun forstaaer, at blot naar hun selv syer, er det Gud vil sye for hende; og derfor bliver hun kun desto flittigere til sit Arbeide, at hun ved stadigt at sye, stadigt maa forstaae, at det – livsalige Spøg! – er Gud der syer, hvert Sting, at hun, ved stadigt at sye, stadigt maa forstaae, at det – o, Alvor! – er Gud der syer, hvert Sting […] naar hun engang er død, vil der med det størst mulige Eftertryk sandt kunne siges ved hendes Grav: hun har levet.
(Dømmer Selv!)

[…] What is existence? It is that child born of the infinite and the finite, the eternal and the temporal, and is therefore constant striving.
(Concluding Unscientific Postscript)

[…] hvad er Existents? Det er hiint Barn, som er avlet af det Uendelige og det Endelige, det Evige og det Timelige, og derfor er bestandig stræbende.
(Afsluttende uvidenskabeligt Efterskrift)

Praised be the living one who, regarding what’s external, relates to his innermost passion as if he had died, and thereby precisely sustains it. Not as a moment of excitement or the enchantment of a woman, but as the eternal which has been won through death. Now he is a man.
(Concluding Unscientific Postscript)

Priset den Levende, der i det Udvortes forholder sig som en Afdød til sin Inderlighed, og derved netop bevarer den, ikke som et Øiebliks Ophidselse og som en Qvindes Bedaarelse, men som det Evige, der er vundet gjennem Døden. En Saadan er en Mand.
(Afsluttende uvidenskabelig Efterskrift)

It is quite true what Philosophy says: that Life must be understood backwards. But that makes one forget the other saying: that it must be lived forwards. The more one ponders this, the more it comes to mean that life in the temporal existence never really becomes understandable, precisely because at no moment can I be completely calm so that I can assume this posture: backwards.
(The journal JJ:167)

Det er ganske sandt, hvad Philosophien siger, at Livet maa forstaaes baglænds. Men derover glemmer man den anden Sætning, at det maa leves forlænds. Hvilken Sætning, jo meer den gjennemtænkes, netop ender med, at Livet i Timeligheden aldrig ret bliver forstaaeligt, netop fordi jeg intet Øieblik kan faae fuldelig Ro til at indtage Stillingen: baglænds.
(Journalen JJ:167)

Speculatively I can reach the eternal backwards through recollection, it is a matter of what is eternal relating directly to what is eternal, but the one existing can only relate to the eternal forwards as something in the future.
(Concluding Unscientific Postscript)

Speculativt gjelder det, at jeg kan naae det Evige erindrende baglænds, det gjelder, at den Evige forholder sig ligefremt til det Evige, men en Existerende kan forlænds kun forholde sig til det Evige som til det Futuriske.
(Afsluttende uvidenskabelig Efterskrift)

By means of the possible, eternity is always near enough to be close at hand and yet distant enough to keep the human being in motion forwards towards the eternal, in the walking, in the going forwards. This is how eternity lures and draws a human being, by means of the possibility, from the cradle to the grave, that is, if he chooses to hope.
(Works of Love)

Evigheden er ved det Mulige bestandigt nær nok til at være ved Haanden, og dog fjern nok til at holde Mennesket i Bevægelse fremad mod det Evige, i Gangen, i Fremgangen. Saaledes lokker og drager Evigheden et Menneske, i Muligheden, fra Vuggen til Graven, hvis han da vælger at haabe.
(Kjerlighedens Gjerninger)

To win the eternal without venturing just isn’t possible.
(The Journal NB31:122)

At vinde det Evige uden at vove er nu engang umuligt.
(Journalen NB31:122)

[…] with help from the eternal the self has the courage to lose itself in order to win itself.
(The Sickness Unto Death)

[…] ved Hjælp af det Evige har Selvet Mod til at tabe sig selv for at vinde sig selv.
(Sygdommen til Døden)