My Lord, I give everything to You. "You would not seek Me if you did not already possess Me. So, don't worry." («Consoletoi, tu ne me chercherais pas, si tu ne m’avais trouve». «Je pensais a toi dans mon agonie, j’ai verse telles gouttes de sang pour toi».

— Seigneur, je vous donne tout.

«Tu ne me chercherais pas, si tu ne me possedais. Ne t'inquiôte pas").

In giving oneself, not to God in general, but to God who descends in love and self-abasement, is the answer: for with this He has filled the abyss of our misere, our poverty, our insignificance, and our suffering.

There is no other way out, no other solution than the Love of God, which fills the abyss. This establishes a new hierarchy of values:

"The infinite distance separating the bodies from the realm of the mind symbolizes at the same time the infinitely more infinite distance between the activity of the minds and the Supreme Love, for it is supernatural...

All the bodies, the celestial spaces, the stars, the earth, and all its kingdoms are not worth the slightest of minds. For he knows all this and himself, but the body knows nothing.

All the bodies taken together, and all the minds taken together, and all that they have produced, are not worth the slightest movement of Love. The latter belongs to an infinitely higher order.

The slightest thought cannot be squeezed out of all the bodies taken together: it is impossible and belongs to a different order.

From all bodies and all minds it is impossible to extract the slightest movement of true Love: it is impossible, and of another order, the supernatural." (I do not quote here the marvellous French original, for it is one of the most famous passages in French literature.)

A new life began, consisting in the rejection of self-striving. One center of life was replaced by another. I, as the center of my life, have been replaced by God. And in the midst of transience, illness, weakness and gradual dying, which is our life, Life in God began, inspiring podvig, giving both the joy of podvig and the joy of creativity. The meaning and leaven of world life is in the feat of love of God, who infinitely gives Himself in love, even unto death. The meaning of our life is to follow God in this, rejecting petty selfishness, service to one's "I" ("le moi est haissable": "I" is hateful).

The cross attracts Pascal's attention. In the Cross of Christ, Dostoevsky opened up the answer to the question of the meaning of suffering, of whether we (Ivan Karamazov's question) can "accept the world" created by God and led by God somewhere through suffering and the evil that surrounds us. If God is a partaker with us in our suffering, our brother, our fellow sufferer, then suffering is sanctified by His presence; is not explained, but transformed.

The modern seeker of God, remarkable for the strength of her spirit and for her spiritual fervor, Simone Weil (t 1942), saw in the fact of the crucifixion and abandonment of the Son of God the greatest of the greatest manifestations of God: in the abyss of our despair He is with us. You can't go any further. The deepest abyss of abandonment; and there, sharing with us this abandonment, is God Himself. From the height and majesty of God to the abyss of our despair and our suffering, the distance is filled, the abyss is filled by the Cross of Christ, by voluntary self-abasement – for our sake – of God. Thus, the law of the world is not the law of horror, but the law of love that conquers horror.

Pascal came to this, found here both support and inspiration, from which his great talent blossomed, and moreover, he found: "confidence, joy, peace" (Certitude, Certitude ... Joie, Paix), support in life and support in death, the filling of both life and death with the revealed Abundance of Life.