A Confession, Leo Tolstoy [cat reading book TXT] 📗

to the belief in that Will which produced me and desires something of me. I returned to the belief that the chief and only aim of my life is to be better, i.e. to live in accord with that Will. And I returned to the belief that I can find the expression of that Will in what humanity, in the distant past hidden from, has produced for its guidance: that is to say, I returned to a belief in God, in moral perfection, and in a tradition transmitting the meaning of life. There was only this difference, that then all this was accepted unconsciously, while now I knew that without it I could not live.

What happened to me was something like this: I was put into a boat (I do not remember when) and pushed off from an unknown shore, shown the direction of the opposite shore, had oars put into my unpractised hands, and was left alone. I rowed as best I could and moved forward; but the further I advanced towards the middle of the stream the more rapid grew the current bearing me away from my goal and the more frequently did I encounter others, like myself, borne away by the stream. There were a few rowers who continued to row, there were others who had abandoned their oars; there were large boats and immense vessels full of people. Some struggled against the current, others yielded to it. And the further I went the more, seeing the progress down the current of all those who were adrift, I forgot the direction given me. In the very centre of the stream, amid the crowd of boats and vessels which were being borne down stream, I quite lost my direction and abandoned my oars. Around me on all sides, with mirth and rejoicing, people with sails and oars were borne down the stream, assuring me and each other that no other direction was possible. And I believed them and floated with them. And I was carried far; so far that I heard the roar of the rapids in which I must be shattered, and I saw boats shattered in them. And I recollected myself. I was long unable to understand what had happened to me. I saw before me nothing but destruction, towards which I was rushing and which I feared. I saw no safety anywhere and did not know what to do; but, looking back, I perceived innumerable boats which unceasingly and strenuously pushed across the stream, and I remembered about the shore, the oars, and the direction, and began to pull back upwards against the stream and towards the shore.

That shore was God; that direction was tradition; the oars were the freedom given me to pull for the shore and unite with God. And so the force of life was renewed in me and I again began to live.

XIII

I turned from the life of our circle, acknowledging that ours is not life but a simulation of life⁠—that the conditions of superfluity in which we live deprive us of the possibility of understanding life, and that in order to understand life I must understand not an exceptional life such as ours who are parasites on life, but the life of the simple labouring folk⁠—those who make life⁠—and the meaning which they attribute to it. The simplest labouring people around me were the Russian people, and I turned to them and to the meaning of life which they give. That meaning, if one can put it into words, was as follows: Every man has come into this world by the will of God. And God has so made man that every man can destroy his soul or save it. The aim of man in life is to save his soul, and to save his soul he must live “godly” and to live “godly” he must renounce all the pleasures of life, must labour, humble himself, suffer, and be merciful. That meaning the people obtain from the whole teaching of faith transmitted to them by their pastors and by the traditions that live among the people. This meaning was clear to me and near to my heart. But together with this meaning of the popular faith of our nonsectarian folk, among whom I live, much was inseparably bound up that revolted me and seemed to me inexplicable: sacraments, Church services, fasts, and the adoration of relics and icons. The people cannot separate the one from the other, nor could I. And strange as much of what entered into the faith of these people was to me, I accepted everything, and attended the services, knelt morning and evening in prayer, fasted, and prepared to receive the Eucharist: and at first my reason did not resist anything. The very things that had formerly seemed to me impossible did not now evoke in me any opposition.

My relations to faith before and after were quite different. Formerly life itself seemed to me full of meaning and faith presented itself as the arbitrary assertion of propositions to me quite unnecessary, unreasonable, and disconnected from life. I then asked myself what meaning those propositions had and, convinced that they had none, I rejected them. Now on the contrary I knew firmly that my life otherwise has, and can have, no meaning, and the articles of faith were far from presenting themselves to me as unnecessary⁠—on the contrary I had been led by indubitable experience to the conviction that only these propositions presented by faith give life a meaning. Formerly I looked on them as on some quite unnecessary gibberish, but now, if I did not understand them, I yet knew that they had a meaning, and I said to myself that I must learn to understand them.

I argued as follows, telling myself that the knowledge of faith flows, like all humanity with its reason, from a mysterious source. That source is God, the origin both of the human body