The Kingdom of God Is Within You, Leo Tolstoy [reading cloud ebooks .TXT] 📗

why include men only, and not the higher animals, many of whom stand higher than the lower representatives of the human race?

We do not know humanity as an external object⁠—we do not know its limits. Humanity is a fiction, and it cannot be loved. It would indeed be very convenient, if men could love humanity just as they love the family; it would be very convenient, as the communists talk of doing, to substitute the communal for the competitive tendency of human activity, and the universal for the individual, so that every man may be for all, and all for every man, only there are no motives whatever for it. The positivists, the communists, and all the preachers of the scientific brotherhood preach the widening of that love which men have for themselves and for their families and for the state, so as to embrace all humanity, forgetting that the love which they advocate is the personal love, which, by spreading out thinner, could extend to the family; which, by spreading out still thinner, could extend to the natural country of birth, which completely vanishes as soon as it reaches an artificial state, as Austria, Turkey, England, and which we are not even able to imagine, when we come to humanity, an entirely mystical subject.

“Man loves himself (his animal life), loves his family, loves even his country. Why should he not love also humanity? How nice that would be! By the way, this is precisely what Christianity teaches.”

Thus think the preachers of the positivist, communistic, socialistic brotherhoods. It would indeed be very nice, but it cannot be, because love which is based on the personal and the social conception of life cannot go beyond the state.

The error of judgment consists in this, that the social life-conception, on which is based the love of family and of country, is built on the love of personality, and that this love, being transferred from the personality to the family, the race, the nationality, the state, keeps growing weaker and weaker, and in the state reaches its extreme limit, beyond which it cannot go.

The necessity for widening the sphere of love is incontestable; but at the same time this very necessity for its widening in reality destroys the possibility of love and proves the insufficiency of the personal, the human love.

And here the preachers of the positivist, communistic, socialistic brotherhoods, to succor the human love, which has proved insufficient, propose the Christian love⁠—in its consequences alone, and not in its foundations: they propose the love of humanity alone, without the love of God.

But there can be no such love. There exists no motive for it. Christian love results only from the Christian conception of life, according to which the meaning of life consists in the love of God and in serving Him.

By a natural progression, from the love of self to the love of family, of the race, of the nation, of the state, the social conception of life has brought men to the consciousness of the necessity for a love of humanity, which has no limits and blends with everything in existence⁠—to something which evokes no sensations in man; it has brought them to a contradiction, which cannot be solved by the social conception of life.

Only the Christian teaching in all its significance, by giving a new meaning to life, solves it. Christianity recognizes the love of self, and of the family, and of the nation, and of humanity⁠—not only of humanity, but of everything living, of everything in existence; it recognizes the necessity for an endless widening of the sphere of love; but the object of this love it does not find outside of self, or in the aggregate of personalities⁠—in the family, the race, the state, humanity, in the whole external world, but in oneself, in one’s personality⁠—which, however, is a divine personality, the essence of which is the same love, to the necessity of widening which the animal personality was brought, in saving itself from the consciousness of its perdition.

The difference between the Christian teaching and what preceded it is this, that the preceding social teaching said: “Live contrary to your nature (meaning only the animal nature), subordinate it to the external law of the family, the society, the state;” but Christianity says: “Live in accordance with your nature (meaning the divine nature), subordinating it to nothing⁠—neither to your own, nor to anybody else’s animal nature⁠—and you will attain what you are striving after by subordinating your external nature to external laws.”

The Christian teaching takes man back to the primitive consciousness of self, not of self⁠—the animal, but of self⁠—God, the divine spark, of self⁠—the son of God, of just such a God as the Father himself, but included in an animal integument. And the recognition of self as this son of God, whose chief quality is love, satisfies also all those demands for the widening of the sphere of love, to which the man of the social conception of life was brought. There, with a greater and ever greater widening of the sphere of love for the salvation of the personality, love was a necessity and was applied to certain objects⁠—self, the family, society, humanity; with the Christian conception of life, love is not a necessity and is not adapted to anything, but is an essential quality of man’s soul. Man does not love because it is advantageous for him to love this man or these men, but because love is the essence of his soul⁠—because he cannot help loving.

The Christian teaching consists in pointing out to man that the essence of his soul is love, that his good is derived not from the fact that he will love this or that man, but from the fact that he will love the beginning of everything, God, whom he recognizes in himself through love, and so will love everybody and everything.

In this does the fundamental difference between the Christian teaching and the teaching of the positivists and of all the