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

is precisely what happens with special frequency among the military. We need but think for a moment, in order that we may come to the necessity of such an ending. It is only thus that we can explain that terrible tension with which the men of our time incline to intoxicate themselves with wine, tobacco, opium, cards, the reading of newspapers, travelling, all kinds of spectacles, and amusements. All these things are done like serious, important affairs. They are indeed important affairs. If there existed no external means for dimming their consciences, one-half of the men would at once shoot themselves, because to live contrary to one’s reason is a most intolerable state, and all men of our time are in such a state. All men of our time live in a constant crying contradiction between consciousness and life. These contradictions are expressed in the economic and political relations, but most startling is this contradiction between the recognition of the law of the brotherhood of men, as professed by Christians, and the necessity, in which all men are placed by the universal military service, of being prepared for hostility, for murder⁠—of being at the same time a Christian and a gladiator. VI

The removal of the contradiction between life and consciousness is possible in two ways⁠—by a change of life or by a change of consciousness, and in the choice of one of the two there can be no doubt.

A man may stop doing what he considers bad, but he cannot stop considering bad what is bad.

Even so the whole of humanity may stop doing what it considers bad, but is powerless, not only to change, but even for a time to retard the all-elucidating and expanding consciousness of what is bad and what, therefore, ought not to be. It would seem that the choice between the change of life and that of the consciousness ought to be clear and above doubt.

And so, it would seem, it is indispensable for the Christian humanity of our time to renounce the pagan forms of life, which it condemns, and to build up its life on the Christian foundations, which it professes.

But so it would be, if there did not exist the law of inertia, which is as invariable in the lives of men and nations as in inanimate bodies, and which is for men expressed by the psychological law, so well stated in the Gospel with the words, “men loved darkness rather than light, because their deeds were evil.” This law consists in this, that the majority of men do not think in order to know the truth, but in order to assure themselves that the life which they lead, and which is agreeable and habitual to them, is the one which coincides with the truth.

Slavery was contrary to all the moral principles which were preached by Plato and Aristotle, and yet neither the one nor the other saw this, because the negation of slavery destroyed all that life which they lived. The same happens in our world.

The division of men into two castes, like the violence of the state and of the army, is repugnant to all those moral principles by which our world lives, and at the same time the leading men of culture of our time do not seem to see it.

The majority, if not all, of the cultured people of our time unconsciously try to maintain the previous social concept of life which justifies their position, and to conceal from themselves and from men its inadequacy, and, above all, the necessity of the condition of the Christian life-conception, which destroys the whole structure of the existing life. They strive to maintain the orders that are based on the social life-conception, but themselves do not believe in it, because it is obsolete, and it is impossible to believe in it any longer.

All literature, the philosophic, the political, and that of the belles-lettres, of our time is striking in this respect. What a wealth of ideas, forms, colors, what erudition, elegance, abundance of thoughts, and what total absence of serious contents, and even what fear of every definiteness of thought and of its expression! Circumlocutions, allegories, jests, general, extremely broad reflections, and nothing simple, clear, pertinent to the matter, that is, to the question of life.

But it is not enough that they write and say graceful vapidities; they even write and say abominable, vile things, they in the most refined manner adduce reflections which take men back to primeval savagery, to the foundations, not only of pagan, but even of animal life, which we outlived as far back as five thousand years ago.

It can, indeed, not be otherwise. In keeping shy of the Christian life-conception, which for some impairs only the habitual order, and for others both the habitual and the advantageous order, men cannot help but return to the pagan concept of life, and to the teachings which are based on them. In our time they not only preach patriotism and aristocratism, as it was preached two thousand years ago, but they even preach the coarsest epicureanism, animality, with this one difference, that the men who then preached it believed in what they preached, while now the preachers themselves do not believe in what they say, and they cannot believe, because what they preach no longer has any meaning. It is impossible to remain in one place, when the soil is in motion. If you do not go ahead, you fall behind. And, though it is strange and terrible to say so, the cultured people of our time, the leaders, with their refined reflections, in reality are dragging society back, not even to the pagan state, but to the state of primeval savagery.

In nothing may this direction of the activity of the leading men of our time be seen so clearly as in their relation to the phenomenon in which in our time the whole inadequacy of the social concept of life has