The Kingdom of God Is Within You - Leo Nikoleyevich Tolstoy (best non fiction books of all time txt) 📗
- Author: Leo Nikoleyevich Tolstoy
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Christian truth on the part of each individual man.
And, therefore, one would have thought that the efforts of all men
of the present day who profess to wish to work for the welfare of
humanity would have been directed to strengthening this
consciousness of Christian truth in themselves and others.
But, strange to say, it is precisely those people who profess most
anxiety for the amelioration of human life, and are regarded as
the leaders of public opinion, who assert that there is no need to
do that, and that there are other more effective means for the
amelioration of men’s condition. They affirm that the
amelioration of human life is effected not by the efforts of
individual men, to recognize and propagate the truth, but by the
gradual modification of the general conditions of life, and that
therefore the efforts of individuals should be directed to the
gradual modification of external conditions for the better. For
every advocacy of a truth inconsistent with the existing order by
an individual is, they maintain, not only useless but injurious,
since in provokes coercive measures on the part of the
authorities, restricting these individuals from continuing any
action useful to society. According to this doctrine all
modifications in human life are brought about by precisely the
same laws as in the life of the animals.
So that, according to this doctrine, all the founders of
religions, such as Moses and the prophets, Confucius, Lao-Tse,
Buddha, Christ, and others, preached their doctrines and their
followers accepted them, not because they loved the truth, but
because the political, social, and above all economic conditions
of the peoples among whom these religions arose were favorable for
their origination and development.
And therefore the chief efforts of the man who wishes to serve
society and improve the condition of humanity ought, according to
this doctrine, to be directed not to the elucidation and
propagation of truth, but to the improvement of the external
political, social, and above all economic conditions. And the
modification of these conditions is partly effected by serving the
government and introducing liberal and progressive principles into
it, partly in promoting the development of industry and the
propagation of socialistic ideas, and most of all by the diffusion
of science. According to this theory it is of no consequence
whether you profess the truth revealed to you, and therefore
realize it in your life, or at least refrain from committing
actions opposed to the truth, such as serving the government and
strengthening its authority when you regard it as injurious,
profiting by the capitalistic system when you regard it as wrong,
showing veneration for various ceremonies which you believe to be
degrading superstitions, giving support to the law when you
believe it to be founded on error, serving as a soldier, taking
oaths, and lying, and lowering yourself generally. It is useless
to refrain from all that; what is of use is not altering the
existing forms of life, but submitting to them against your own
convictions, introducing liberalism into the existing
institutions, promoting commerce, the propaganda of socialism, and
the triumphs of what is called science, and the diffusion of
education. According to this theory one can remain a landowner,
merchant, manufacturer, judge, official in government pay, officer
or soldier, and still be not only a humane man, but even a
socialist and revolutionist.
Hypocrisy, which had formerly only a religious basis in the
doctrine of original sin, the redemption, and the Church, has in
our day gained a new scientific basis and has consequently caught
in its nets all those who had reached too high a stage of
development to be able to find support in religious hypocrisy. So
that while in former days a man who professed the religion of the
Church could take part in all the crimes of the state, and profit
by them, and still regard himself as free from any taint of sin,
so long as he fulfilled the external observances of his creed,
nowadays all who do not believe in the Christianity of the Church,
find similar well-founded irrefutable reasons in science for
regarding themselves as blameless and even highly moral in spite
of their participation in the misdeeds of government and the
advantages they gain from them.
A rich landowner—not only in Russia, but in France, England,
Germany, or America—lives on the rents exacted; from the people
living on his land, and robs these generally poverty-stricken
people of all he can get from them. This man’s right of property
in the land rests on the fact that at every effort on the part of
the oppressed people, without his consent, to make use of the land
he considers his, troops are called out to subject them to
punishment and murder. One would have thought that it was obvious
that a man living in this way was an evil, egoistic creature and
could not possibly consider himself a Christian or a liberal. One
would have supposed it evident that the first thing such a man
must do, if he wishes to approximate to Christianity or
liberalism, would be to cease to plunder and ruin men by means of
acts of state violence in support of his claim to the land. And
so it would be if it were not for the logic of hypocrisy, which
reasons that from a religious point of view possession or non-possession of land is of no consequence for salvation, and from
the scientific point of view, giving up the ownership of land is a
useless individual renunciation, and that the welfare of mankind
is not promoted in that way, but by a gradual modification of
external forms. And so we see this man, without the least trouble
of mind or doubt that people will believe in his sincerity,
organizing an agricultural exhibition, or a temperance society, or
sending some soup and stockings by his wife or children to three
old women, and boldly in his family, in drawing rooms, in
committees, and in the press, advocating the Gospel or
humanitarian doctrine of love for one’s neighbor in general and
the agricultural laboring population in particular whom he is
continually exploiting and oppressing. And other people who are
in the same position as he believe him, commend him, and solemnly
discuss with him measures for ameliorating the condition of the
working-class, on whose exploitation their whole life rests,
devising all kinds of possible methods for this, except the one
without which all improvement of their condition is impossible,
i. e., refraining from taking from them the land necessary for
their subsistence. (A striking example of this hypocrisy was the
solicitude displayed by the Russian landowners last year, their
efforts to combat the famine which they had caused, and by which
they profited, selling not only bread at the highest price, but
even potato haulm at five rubles the dessiatine (about 2 and four-fifths acres) for fuel to the freezing peasants.)
Or take a merchant whose whole trade—like all trade indeed—is
founded on a series of trickery, by means of which, profiting by
the ignorance or need of others, he buys goods below their value
and sells them again above their value. One would have fancied it
obvious that a man whose whole occupation was based on what in his
own language is called swindling, if it is done under other
conditions, ought to be ashamed of his position, and could not any
way, while he continues a merchant, profess himself a Christian or
a liberal.
But the sophistry of hypocrisy reasons that the merchant can pass
for a virtuous man without giving up his pernicious course of
action; a religious man need only have faith and a liberal man
need only promote the modification of external conditions—the
progress of industry. And so we see the merchant (who often goes
further and commits acts of direct dishonesty, selling adulterated
goods, using false weights and measures, and trading in products
injurious to health, such as alcohol and opium) boldly regarding
himself and being regarded by others, so long as he does not
directly deceive his colleagues in business, as a pattern of
probity and virtue. And if he spends a thousandth part of his
stolen wealth on some public institution, a hospital or museum or
school, then he is even regarded as the benefactor of the people
on the exploitation and corruption of whom his whole prosperity
has been founded: if he sacrifices, too, a portion of his ill-gotten gains on a Church and the poor, then he is an exemplary
Christian.
A manufacturer is a man whose whole income consists of value
squeezed out of the workmen, and whose whole occupation is based
on forced, unnatural labor, exhausting whole generations of men.
It would seem obvious that if this man professes any Christian or
liberal principles, he must first of all give up ruining human
lives for his own profit. But by the existing theory he is
promoting industry, and he ought not to abandon his pursuit. It
would even be injuring society for him to do so. And so we see
this man, the harsh slave-driver of thousands of men, building
almshouses with little gardens two yards square for the workmen
broken down in toiling for him, and a bank, and a poorhouse, and a
hospital—fully persuaded that he has amply expiated in this way
for all the human lives morally and physically ruined by him—and
calmly going on with his business, taking pride in it.
Any civil, religious, or military official in government employ,
who serves the state from vanity, or, as is most often the case,
simply for the sake of the pay wrung from the harassed and
toilworn working classes (all taxes, however raised, always fall
on labor), if he, as is very seldom the case, does not directly
rob the government in the usual way, considers himself, and is
considered by his fellows, as a most useful and virtuous member of
society.
A judge or a public prosecutor knows that through his sentence or
his prosecution hundreds or thousands of poor wretches are at once
torn from their families and thrown into prison, where they may go
out of their minds, kill themselves with pieces of broken glass,
or starve themselves; he knows that they have wives and mothers
and children, disgraced and made miserable by separation from
them, vainly begging for pardon for them or some alleviation of
their sentence, and this judge or this prosecutor is so hardened
in his hypocrisy that he and his fellows and his wife and his
household are all fully convinced that he may be a most exemplary
man. According to the metaphysics of hypocrisy it is held that he
is doing a work of public utility. And this man who has ruined
hundreds, thousands of men, who curse him and are driven to
desperation by his action, goes to mass, a smile of shining
benevolence on his smooth face, in perfect faith in good and in
God, listens to the Gospel, caresses his children, preaches moral
principles to them, and is moved by imaginary sufferings.
All these men and those who depend on them, their wives, tutors,
children, cooks, actors, jockeys, and so on, are living on the
blood which by one means or another, through one set of blood-suckers or another, is drawn out of the working class, and every
day their pleasures cost hundreds or thousands of days of labor.
They see the sufferings and privations of these laborers and their
children, their aged, their wives, and their sick, they know the
punishments inflicted on those who resist this organized plunder,
and far from decreasing, far from concealing their luxury, they
insolently display it before these oppressed laborers who hate
them, as though intentionally provoking them with the pomp of
their parks and palaces, their theaters, hunts, and races. At the
same time
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