The Complete Works of Leo Tolstoy (25+ Works with active table of contents)

by Leo Tolstoy

  The third, most important, and unfortunately most widespread justification is, at bottom, the age-old religious one just a little altered: that in public life the suppression of some for the protection of the majority cannot be avoided--so that coercion is unavoidable however desirable reliance on love alone might be in human intercourse. The only difference in this justification by pseudo-science consists in the fact that, to the question why such and such people and not others have the right to decide against whom violence may and must be used, pseudo-science now gives a different reply to that given by religion--which declared that the right to decide was valid because it was pronounced by persons possessed of divine power. 'Science' says that these decisions represent the will of the people, which under a constitutional form of government is supposed to find expression in all the decisions and actions of those who are at the helm at the moment.

  Such are the scientific justifications of the principle of coercion. They are not merely weak but absolutely invalid, yet they are so much needed by those who occupy privileged positions that they believe in them as blindly as they formerly believed in the immaculate conception, and propagate them just as confidently. And the unfortunate majority of men bound to toil is so dazzled by the pomp with which these 'scientific truths' are presented, that under this new influence it accepts these scientific stupidities for holy truth, just as it formerly accepted the pseudo-religious justifications; and it continues to submit to the present holders of power who are just as hard-hearted but rather more numerous than before.

  V

  Who am I? I am that which thou hast searched for since thy baby eyes gazed wonderingly upon the world, whose horizon hides this real life from thee. I am that which in thy heart thou hast prayed for, demanded as thy birthright, although thou hast not known what it was. I am that which has lain in thy soul for hundreds and thousands of years. Sometimes I lay in thee grieving because thou didst not recognize me; sometimes I raised my head, opened my eyes, and extended my arms calling thee either tenderly and quietly, or strenuously, demanding that thou shouldst rebel against the iron chains which bound thee to the earth.KRISHNA.

  So matters went on, and still go on, in the Christian world. But we might have hope that in the immense Brahman, Buddhist, and Confucian worlds this new scientific superstition would not establish itself, and that the Chinese, Japanese, and Hindus, once their eyes were opened to the religious fraud justifying violence, would advance directly to a recognition of the law of love inherent in humanity, and which had been so forcibly enunciated by the great Eastern teachers. But what has happened is that the scientific superstition replacing the religious one has been accepted and secured a stronger and stronger hold in the East.

  In your periodical you set out as the basic principle which should guide the actions of your people the maxim that: 'Resistance to aggression is not simply justifiable but imperative, nonresistance hurts both Altruism and Egotism.'

  Love is the only way to rescue humanity from all ills, and in it you too have the only method of saving your people from enslavement. In very ancient times love was proclaimed with special strength and clearness among your people to be the religious basis of human life. Love, and forcible resistance to evil-doers, involve such a mutual contradiction as to destroy utterly the whole sense and meaning of the conception of love. And what follows? With a light heart and in the twentieth century you, an adherent of a religious people, deny their law, feeling convinced of your scientific enlightenment and your right to do so, and you repeat (do not take this amiss) the amazing stupidity indoctrinated in you by the advocates of the use of violence--the enemies of truth, the servants first of theology and then of science--your European teachers.

  You say that the English have enslaved your people and hold them in subjection because the latter have not resisted resolutely enough and have not met force by force.

  But the case is just the opposite. If the English have enslaved the people of India it is just because the latter recognized, and still recognize, force as the fundamental principle of the social order. In accord with that principle they submitted to their little rajahs, and on their behalf struggled against one another, fought the Europeans, the English, and are now trying to fight with them again.

  A commercial company enslaved a nation comprising two hundred millions. Tell this to a man free from superstition and he will fail to grasp what these words mean. What does it mean that thirty thousand men, not athletes but rather weak and ordinary people, have subdued two hundred million vigorous, clever, capable, and freedom-loving people? Do not the figures make it clear that it is not the English who have enslaved the Indians, but the Indians who have enslaved themselves?

  When the Indians complain that the English have enslaved them it is as if drunkards complained that the spirit-dealers who have settled among them have enslaved them. You tell them that they might give up drinking, but they reply that they are so accustomed to it that they cannot abstain, and that they must have alcohol to keep up their energy. Is it not the same thing with the millions of people who submit to thousands' or even to hundreds, of others--of their own or other nations?

  If the people of India are enslaved by violence it is only because they themselves live and have lived by violence, and do not recognize the eternal law of love inherent in humanity.

  Pitiful and foolish is the man who seeks what he already has, and does not know that he has it. Yes, Pitiful and foolish is he who does not know the bliss of love which surrounds him and which I have given him. KRISHNA.

  As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence--as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual. Do not resist the evil-doer and take no part in doing so, either in the violent deeds of the administration, in the law courts, the collection of taxes, or above all in soldiering, and no one in the world will be able to enslave you.

  VI

  O ye who sit in bondage and continually seek and pant for freedom, seek only for love. Love is peace in itself and peace which gives complete satisfaction. I am the key that opens the portal to the rarely discovered land where contentment alone is found. KRISHNA.

  What is now happening to the people of the East as of the West is like what happens to every individual when he passes from childhood to adolescence and from youth to manhood. He loses what had hitherto guided his life and lives without direction, not having found a new standard suitable to his age, and so he invents all sorts of occupations, cares, distractions, and stupefactions to divert his attention from the misery and senselessness of his life. Such a condition may last a long time.

  When an individual passes from one period of life to another a time comes when he cannot go on in senseless activity and excitement as before, but has to understand that although he has outgrown what before used to direct him, this does not mean that he must live without any reasonable guidance, but rather that he must formulate for himself an understanding of life corresponding to his age, and having elucidated it must be guided by it. And in the same way a similar time must come in the growth and development of humanity. I believe that such a time has now arrived--not in the sense that it has come in the year 1908, but that the inherent contradiction of human life has now reached an extreme degree of tension: on the one side there is the consciousness of the beneficence of the law of love, and on the other the existing order of life which has for centuries occasioned an empty, anxious, restless, and troubled mode of life, conflicting as it does with the law of love and built on the use of violence. This contradiction must be faced, and the solution will evidently not be favourable to the outlived law of violence, but to the truth which has dwelt in the hearts of men from remote antiquity: the truth that the law of love is in accord with the nature of man.

  But men can only recogn
ize this truth to its full extent when they have completely freed themselves from all religious and scientific superstitions and from all the consequent misrepresentations and sophistical distortions by which its recognition has been hindered for centuries.

  To save a sinking ship it is necessary to throw overboard the ballast, which though it may once have been needed would now cause the ship to sink. And so it is with the scientific superstition which hides the truth of their welfare from mankind. In order that men should embrace the truth--not in the vague way they did in childhood, nor in the one-sided and perverted way presented to them by their religious and scientific teachers, but embrace it as their highest law--the complete liberation of this truth from all and every superstition (both pseudo-religious and pseudo-scientific) by which it is still obscured is essential: not a partial, timid attempt, reckoning with traditions sanctified by age and with the habits of the people--not such as was effected in the religious sphere by Guru-Nanak, the founder of the sect of the Sikhs, and in the Christian world by Luther, and by similar reformers in other religions--but a fundamental cleansing of religious consciousness from all ancient religious and modern scientific superstitions.

  If only people freed themselves from their beliefs in all kinds of Ormuzds, Brahmas, Sabbaoths, and their incarnation as Krishnas and Christs, from beliefs in Paradises and Hells, in reincarnations and resurrections, from belief in the interference of the Gods in the external affairs of the universe, and above all, if they freed themselves from belief in the infallibility of all the various Vedas, Bibles, Gospels, Tripitakas, Korans, and the like, and also freed themselves from blind belief in a variety of scientific teachings about infinitely small atoms and molecules and in all the infinitely great and infinitely remote worlds, their movements and origin, as well as from faith in the infallibility of the scientific law to which humanity is at present subjected: the historic law, the economic laws, the law of struggle and survival, and so on--if people only freed themselves from this terrible accumulation of futile exercises of our lower capacities of mind and memory called the 'Sciences', and from the innumerable divisions of all sorts of histories, anthropologies, homiletics, bacteriologics, jurisprudences, cosmographies, strategies--their name is legion--and freed themselves from all this harmful, stupifying ballast--the simple law of love, natural to man, accessible to all and solving all questions and perplexities, would of itself become clear and obligatory.

  VII

  Children, look at the flowers at your feet; do not trample upon them. Look at the love in your midst and do not repudiate it. KRISHNA.

  There is a higher reason which transcends all human minds. It is far and near. It permeates all the worlds and at the same time is infinitely higher than they.

  A man who sees that all things are contained in the higher spirit cannot treat any being with contempt.

  For him to whom all spiritual beings are equal to the highest there can be no room for deception or grief.

  Those who are ignorant and are devoted to the religious rites only, are in a deep gloom, but those who are given up to fruitless meditations are in a still greater darkness.

  UPANISHADS, FROM VEDAS.

  Yes, in our time all these things must be cleared away in order that mankind may escape from self-inflicted calamities that have reached an extreme intensity. Whether an Indian seeks liberation from subjection to the English, or anyone else struggles with an oppressor either of his own nationality or of another--whether it be a Negro defending himself against the North Americans; or Persians, Russians, or Turks against the Persian, Russian, or Turkish governments, or any man seeking the greatest welfare for himself and for everybody else--they do not need explanations and justifications of old religious superstitions such as have been formulated by your Vivekanandas, Baba Bharatis, and others, or in the Christian world by a number of similar interpreters and exponents of things that nobody needs; nor the innumerable scientific theories about matters not only unnecessary but for the most part harmful. (In the spiritual realm nothing is indifferent: what is not useful is harmful.) What are wanted for the Indian as for the Englishman, the Frenchman, the German, and the Russian, are not Constitutions and Revolutions, nor all sorts of Conferences and Congresses, nor the many ingenious devices for submarine navigation and aerial navigation, nor powerful explosives, nor all sorts of conveniences to add to the enjoyment of the rich, ruling classes; nor new schools and universities with innumerable faculties of science, nor an augmentation of papers and books, nor gramophones and cinematographs, nor those childish and for the most part corrupt stupidities termed art--but one thing only is needful: the knowledge of the simple and clear truth which finds place in every soul that is not stupefied by religious and scientific superstitions--the truth that for our life one law is valid--the law of love, which brings the highest happiness to every individual as well as to all mankind. Free your minds from those overgrown, mountainous imbecilities which hinder your recognition of it, and at once the truth will emerge from amid the pseudo-religious nonsense that has been smothering it: the indubitable, eternal truth inherent in man, which is one and the same in all the great religions of the world. It will in due time emerge and make its way to general recognition, and the nonsense that has obscured it will disappear of itself, and with it will go the evil from which humanity now suffers.

  Children, look upwards with your beclouded eyes, and a world full of joy and love will disclose itself to you, a rational world made by My wisdom, the only real world. Then you will know what love has done with you, what love has bestowed upon you, what love demands from you. KRISHNA.

  YASNAYA POLYANA.

  December 14th, 1908.

  The Light Shines in Darkness

  CHARACTERS

  NICHOLAS IVÁNOVICH SARÝNTSOV.

  MARY IVÁNOVNA SARÝNTSOVA. His wife.

  LYÚBA. Their daughter.

  STYÓPA. Their son.

  VÁNYA. A younger son.

  MISSY. Their daughter.

  THE SARÝNTSOVS' LITTLE CHILDREN.

  ALEXANDER MIKÁYLOVICH STARKÓVSKY. (Lyúba's betrothed in Act IV).

  MITROFÁN ERMÍLYCH. Ványa's tutor.

  THE SARÝNTSOVS' GOVERNESS.

  ALEXÁNDRA IVÁNOVNA KÓHOVTSEVA. Mary Ivánovna's sister.

  PETER SEMYÓNOVICH KÓHOVTSEV. Her husband.

  LISA. Their daughter.

  PRINCESS CHEREMSHÁNOV.

  BORÍS. Her son.

  TÓNYA. Her daughter.

  A YOUNG PRIEST.

  THE SARÝNTSOVS' NURSE.

  THE SARÝNTSOVS' MEN-SERVANTS.

  IVÁN ZYÁBREV. A peasant.

  A PEASANT WOMAN. His wife.

  MALÁSHKA. His daughter (carrying her baby-brother).

  PETER. A peasant.

  A RURAL POLICEMAN.

  FATHER GERÁSIM. A priest.

  A NOTARY.

  A CARPENTER.

  A GENERAL.

  HIS ADJUTANT.

  A COLONEL.

  A REGIMENTAL CLERK.

  A SENTINEL.

  TWO SOLDIERS.

  A GENDARME OFFICER.

  HIS CLERK.

  THE CHAPLAIN OF THE REGIMENT.

  THE CHIEF DOCTOR IN A MILITARY ASYLUM.