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The Kingdom of God is Within You / Christianity and Patriotism / Miscellanies

The same occurs with societies of men at the transition from one concept, and so from one structure of life, to another. It is only at first that one after another slowly and gradually receives the new truth by an inner way and follows it through life; but after a certain diffusion it is no longer received in an internal manner, nor gradually, but all at once, almost involuntarily.

And so there is no truth in the reflection of the defenders of the existing order that, if in the course of eighteen hundred years only a small part of mankind has passed over to the side of Christianity, it will take several times eighteen hundred years before the rest of humanity will pass over to its side; there is no truth in it, because with this reflection no attention is paid to any other than the internal attainment of the truth, and the transition from one form of life to another.

This other method of attaining a newly revealed truth and transition to a new structure of life consists in this, that men do not attain the truth simply because they perceive it with a prophetic feeling or experience of life, but also because at a certain stage of the dissemination of the truth all men who stand on a lower stage of development accept it all at once, out of confidence in those who have accepted it in an internal way, and apply it to life.

Every new truth, which changes the composition of human life and moves humanity forward, is at first accepted by only a very small number of men, who understand it in an internal way. The rest, who out of confidence had accepted the previous truth, on which the existing order is based, always oppose the dissemination of the new truth.

But since, in the first place, men do not stand still, but incessantly move forward, comprehending the truth more and more, and approaching it with their lives, and, in the second place, all of them, through their age, education, and race, are predisposed to a gradation of men, from those who are most capable to comprehend newly revealed truths in an internal way to those who are least capable to do so, the men who stand nearest to those who have attained the truth in an internal way one after another, at first after long periods of time, and then more and more frequently, pass over to the side of the new truth, and the number of men who recognize the new truth grows larger and larger, and the truth grows all the time more and more comprehensible.

The greater the number of men who attain the truth and the more the truth is comprehensible, the more confidence is evoked in the rest of the men, who in their ability to comprehend stand on a lower stage, and the easier does the attainment of the truth grow for them, and the greater is the number who make the truth their own. Thus the movement keeps accelerating and accelerating, expanding and expanding, like a snowball, until there germinates a public opinion which is in accord with the new truth, and the remaining mass of men no longer singly, but in a body, under the pressure of this force, passes over to the side of the new truth, and a new structure of life is established, which is in agreement with this truth.

Men who pass over to the side of a new truth which has reached a certain degree of dissemination always do so all at once, in a mass, and they are like that ballast with which every vessel is laden all at once for its stable equilibrium and regular course. If there were no ballast, the vessel would not stay in the water, and would be changing its course with the least change in conditions. This ballast, though at first it seems to be superfluous and even to retard the ship's motion, is a necessary condition of its regular motion.

The same is true of that mass of men who, not one by one, but always all together, under the influence of a new public opinion, pass over from one concept of life to another. By its inertia this mass always retards the rapid, frequent transitions, unverified by human wisdom, from one structure of life to another, and for a long time retains every truth which, verified by a long experience of a struggle, has entered into the consciousness of humanity.

And so there is no truth in the reflection that, if only a small, a very small, part of humanity has attained the Christian truth in the course of eighteen centuries, the whole of humanity will attain it only in many, many times eighteen hundred years, that is, that it is so far away that we of the present time need not even think of it. It is untrue, because the men who stand on a lower stage of development, those very nations and people whom the defenders of the existing order represent as a hindrance for the realization of the Christian structure of life, are the same people who always at once, in a mass, pass over to the side of a truth which is accepted by public opinion.

Therefore the change in the life of humanity, the one in consequence of which men in power will renounce the power and among the men who submit to power there will not be found such as are desirous of seizing it, will not arrive when all men one after another to the very last shall have consciously attained the Christian life-conception, but when there arises a definite, easily comprehensible Christian public opinion which will conquer all that inert mass that is unable by an internal way to attain the truths and so is always subject to the effect of public opinion.

But public opinion to arise and be diffused does not need hundreds and thousands of years, and has the property of acting infectiously upon people and with great rapidity embracing large numbers of men.

"But if it is even true," the defenders of the existing order will say, "that public opinion, at a certain stage of its definiteness and lucidity, is able to make the inert mass of men outside the Christian societies, – the non-Christian nations, – and corrupt and coarse men, who live within the societies, submit to it, what are the symptoms that this Christian public opinion has arisen and may take the place of violence?

"It is not right for us to take the risk and reject violence, by which the existing order is maintained, and to depend on the impalpable and indefinite force of public opinion, leaving it to the savage men outside and inside the societies with impunity to rob, kill, and in every way violate the Christians.

"If with the aid of the power we with difficulty eddy away from the non-Christian elements, which are ever ready to inundate us and destroy all the progress of the Christian civilization, is there, in the first place, a probability that public opinion can take the part of this force and make us secure, and, in the second, how are we to find that moment when public opinion has become so strong that it can take the place of the power? To remove the power and to depend for our self-defence on nothing but public opinion means to act as senselessly as would a man who in a menagerie would throw away his weapons and let out all the lions and tigers from their cages, depending on the fact that the animals in the cages and in the presence of heated rods appeared tame.

"And so the men who have the power, who by fate or by God are placed in the position of the ruling, have no right to risk the ruin of all the progress of civilization, only because they would like to make an experiment as to whether public opinion can take the place of the protection of power, and so must not give up their power."

The French writer, Alphonse Karr, now forgotten, has said somewhere, when speaking of the impossibility of abolishing capital punishment, "Que Messieurs les assassins commencent par nous donner l'exemple," and many times after that have I heard the repetition of this joke by men who thought that with these words they gave a conclusive and clever argument against the abolition of capital punishment. And yet it is impossible more lucidly to express all that falseness of the argument of those who think that the governments cannot give up their power so long as men are capable of it, than by this very joke.

"Let the assassins," say the defenders of the violence of state, "set us the example, by abolishing murder, and then we shall abolish it." But the assassins say the same, only with greater right. The assassins say, "Let those who have undertaken to teach and guide us set us the example of abolishing murder, and then we will follow them." And they do not say so for a joke, but in all seriousness, because such indeed is the state of affairs.

"We cannot desist from violence, because we are on all sides surrounded by violators."

Nothing in our day interferes more than this false consideration with the forward motion of humanity and the establishment among it of that structure of life which is already proper for its present consciousness.

The men in power are convinced that it is only violence that moves and guides men, and so they boldly use violence for the maintenance of the present order of things. But the existing order is not maintained through violence, but through public opinion, the effect of which is impaired by violence.

Thus the activity of violence weakens and impairs precisely what it intends to maintain.

Violence, in the best case, if it does not pursue only the personal ends of men in power, always denies and condemns by the one immovable form of the law what for the most part has been denied and condemned before by public opinion, but with this difference, that, while public opinion denies and condemns all acts which are contrary to the moral law, embracing in its condemnation the most varied propositions, the law which is supported by violence condemns and persecutes only a certain, very narrow order of acts, thus, as it were, justifying all the acts of the same order which have not entered into its definition. Public opinion has ever since the time of Moses considered avarice, debauchery, and cruelty to be evil, and has condemned them; and this public opinion denies and condemns every kind of a manifestation of avarice, – not only the acquisition of another man's property by means of violence, deceit, and cunning, but also a cruel usufruct of the same; it condemns every kind of debauchery, be it fornication with a concubine, or a slave, a divorced wife, or even one's own wife; it condemns every cruelty which is expressed in assaults, in bad treatment, in the murder, not only of men, but also of animals. But the law, which is based on violence, prosecutes only certain forms of avarice, such as theft, rascality, and certain forms of debauchery and cruelty, such as the violation of marital fidelity, murders, crippling, – therefore, as it were, permitting all those phases of avarice, debauchery, and cruelty which do not fit in with the narrow definition, which is subject to misinterpretations.

But not only does violence distort public opinion, – it also produces in men that pernicious conviction that men are not moved by spiritual force, which is the source of every forward movement of humanity, but by violence, – that very action which not only does not bring people nearer to truth, but always removes them from it. This delusion is pernicious in that it compels men to neglect the fundamental force of their life, – their spiritual activity, – and to transfer all their attention and energy to the superficial, idle, and for the most part harmful, activity of violence.

This delusion is like the one men would be in if they wished to make a locomotive move by turning its wheels with their hands, forgetting entirely that the prime cause of its motion is the expansion of steam and not the motion of the wheels. Men who would turn the wheels with their hands and with levers would produce nothing but a semblance of motion, in the meantime bending the wheels and interfering with the possibility of the locomotive's real motion.

It is this that men do when they want to move men by means of external violence.

Men say that a Christian life without violence cannot be established, because there are savage nations outside of Christian society, – in Africa, in Asia (some people represent the Chinese as such a peril for our civilization), – and there are such savage, corrupt, and, according to the new theory of heredity, confirmed criminals amidst Christian societies; and that violence is needed for the purpose of keeping either from destroying our civilization.

But those savage men, outside and within the societies, with whom we frighten ourselves and others, have never submitted to violence, and are not even now conquered by it.

Nations have never subjugated other nations by violence alone. If a nation which subjugated another stood on a lower stage of development, there was always repeated the phenomenon that it did not introduce its structure of life by means of violence, but, on the contrary, always submitted to the structure of life which existed in the conquered nation. If a nation, crushed by force, is subjugated or close to subjugation, it is so only through public opinion, and by no means through violence, which, on the contrary, provokes the nation more and more.

If men have ever been subjugated by whole nations to a new religious confession, and by whole nations have been baptized or have passed over to Mohammedanism, these transformations did not take place because men in power compelled them to do so (violence has, on the contrary, more frequently encouraged the movements in the opposite direction), but because public opinion compelled them to do so; but the nations that were compelled by force to accept the faiths of their conquerors have never accepted them.

The same is true in respect to those savage elements which exist within the societies: it is not the increase nor the decrease of the severity of punishments, nor the change of prisons, nor the increase of the police, that diminish or increase the number of crimes, – it is changed only in consequence of the change in public opinion. No severities have eradicated duels and vendettas in some countries. No matter how much the Circassians may be punished for theft, they continue to steal out of bravado, because not one maiden will marry a man who has not shown his daring, by stealing a horse, or at least a sheep. If men shall stop fighting duels and Circassians shall stop stealing, this will not be so because they are afraid of punishment (the fear of being punished only increases the charm of the daring), but because public opinion will be changed. The same is true in all other crimes. Violence can never destroy what is accepted by public opinion. On the contrary, public opinion need only be diametrically opposed to violence to destroy its every action, as has always been the case with every martyrdom.

We do not know what would happen if no violence were exerted against hostile nations and criminal elements of society. But that the employment of violence at the present time does not subjugate either of them, that we know from protracted experience.

Indeed, how can we subjugate by force the nations whose whole education, all whose traditions, even religious teaching, leads them to see the highest virtue in a struggle with their enslavers and in striving after liberty? And how are we forcibly to eradicate crimes in the midst of our societies, when what by the governments are considered to be crimes are considered to be virtues by public opinion. It is possible by means of violence to destroy such nations and such men, as is indeed done, but it is impossible to subjugate them.

The judge of everything, the fundamental force which moves men and nations, has always been the one invisible, impalpable force, – the resultant of all the spiritual forces of a certain aggregate of men and of all humanity, which is expressed in public opinion.

Violence only weakens this force, retards, and distorts it, and puts in its place another activity, which is not only not useful, but even harmful for the forward movement of humanity.

To subjugate to Christianity all the wild people outside the Christian world, – all the Zulus, Manchurians, and Chinese, whom many consider to be wild, – and the savages within the Christian world, there is one, only one means, – the dissemination among these nations of a Christian public opinion, which is established only through a Christian life, Christian acts, Christian examples. And so in order to conquer the nations which have remained unconquered by Christianity, the men of our time, who possess one, and only one, means for this purpose, do precisely the opposite of what might attain their end.

To conquer to Christianity the wild nations, who do not touch us and who do not in any way provoke us to oppress them, we – instead of leaving them first of all alone, and, in case of necessity or of a wish to get in closer relations with them, acting upon them only through a Christian relation to them, through the Christian teaching as proved by truly Christian acts of suffering, humility, abstinence, purity, brotherhood, love – begin by this, that we open among them new markets for our commerce, with nothing but our advantage in view, seize their land, that is, rob them, sell them wine, tobacco, opium, that is, corrupt them, and establish among them our order, teach them violence and all its methods, that is, the following of nothing but the animal law of struggle, below which no man can descend, and we do everything which can be done in order to conceal from them whatever of Christianity there is in us. And after that we send to them about two dozen missionaries, who prattle some hypocritical ecclesiastic absurdities and, in the shape of incontrovertible proofs of the impossibility of applying the Christian truths to life, adduce these our experiments at the Christianization of the savages.

The same is true of the so-called criminals, who live within our societies. To subjugate these men to Christianity, there is but one, the only way, – the Christian public opinion, which can be established among these men only by means of the true Christian teaching, confirmed by a true, Christian example of life.

And so, to preach this Christian teaching and confirm it by a Christian example, we establish among these people agonizing prisons, guillotines, gallows, capital punishments, preparations for murder, for which we use all our strength; we establish for the common people idolatrous doctrines, which are to stupefy them; we establish the governmental sale of intoxicants, – wine, tobacco, opium; we establish even prostitution; we give the land to those who do not need it; we establish spectacles of senseless luxury amidst wretchedness; we destroy every possibility of every semblance of a Christian public opinion; we cautiously destroy the established Christian public opinion, – and then we quote these very men, who have carefully been corrupted by ourselves, and whom we lock up, like wild beasts, in places from which they cannot get away, and in which they grow more bestial still, or whom we kill, as examples of the impossibility of acting upon them otherwise than through violence.

What takes place is like what happens when conscientious ignorant physicians place a patient who has been cured by the force of Nature under most unhygienic conditions and stuff him full of poisonous medicines, and then claim that it was only thanks to their hygiene and care that the patient did not die, whereas the sick man would have been well long ago, if they had left him alone.

Violence, which is put forth as the instrument for maintaining the Christian structure of life, not only does not produce this effect, but, on the contrary, prevents the social structure from being what it could and should be. The social structure is such as it is, not thanks to violence, but in spite of it.

And so there is no truth in the assertion of the defenders of the existing order, that, if violence barely keeps the evil non-Christian elements of humanity from attacking us, the abolition of violence and the substitution of public opinion for it will not protect humanity. It is not true, because violence does not protect humanity, but, on the contrary, deprives humanity of the one possibility of a true protection through the establishment and diffusion of the Christian public opinion as regards the existing order of life. Only with the abolition of violence will Christian public opinion cease to be corrupt, and receive the possibility of an unimpeded diffusion, and men will not direct their strength toward what they do not need, but toward the one spiritual force which moves them.

"But how can we reject the visible, palpable protection of the policeman with his revolver, and depend on something invisible, impalpable, – the public opinion? Does it still exist, or not? Above all else, we know the order of things in which we live. Be it good or bad, we know its defects and are used to it; we know how to act, what to do under present conditions; but what will happen when we reject them and depend on something invisible, impalpable, and entirely unknown?" And the uncertainty upon which men enter, when rejecting the known order of things, seems terrible to them.

It is all very well to be afraid of the uncertainty, when our position is firm and secure; but our position is not only not secure, – we know for certain that we are standing on the brink of perdition.

If we have to be afraid of something, let us be afraid of what is really terrible, and not of what we only imagine to be terrible.

In our fear to make an effort to tear ourselves away from the conditions which ruin us, only because the future is not quite certain to us, we resemble the passengers of a sinking ship, who, for fear of stepping into a boat which is to take them to the shore, retreat to their cabins and refuse to come out from them; or those sheep which, out of fear of the fire which has enveloped the whole yard, press close under the penthouses and do not walk through the open gates.

How can we, who are standing on the threshold of a war of inner revolutions, which is terrifying by its wretchedness and destructiveness, and in comparison with which, as those who are preparing it say, the terrors of the year '93 will be play, speak of a danger which is threatened us by the Dahomeans, the Zulus, etc., who live far, far away, and do not think of attacking us, and by those few thousands of robbers, thieves, and murderers, whom we ourselves have stupefied and corrupted, and whose number is not at all diminishing as the result of all our courts, prisons, and capital punishments?

Besides, this fear of the abolition of the visible protection of the policeman is preëminently a fear of city people, that is, of people who live under abnormal and artificial conditions. Men who live under normal conditions of life, not amidst cities, but amidst Nature, struggling with it, live without this protection and know how little violence can protect them against the actual dangers with which they are surrounded. In this fear there is something morbid, which depends mainly on those false conditions under which many of us live and have grown up.

An alienist told me how one summer day he was accompanied by his insane patients as far as the gate of the hospital which he was leaving. "Come with me to the city," the doctor proposed to them. The patients agreed to it, and a small crowd followed the doctor. But the farther they proceeded along the street, where took place the free motion of sound men, the more did they feel timid, and the more did they press close to the doctor, retarding his walk. Finally, they all began to ask him to take them back to the hospital, to their senseless, but habitual mode of life, to their guards, their blows, their long sleeves, their solitary cells.

Even thus men press close and hanker after their senseless structure of life, their factories, courts, prisons, capital punishments, wars, though Christianity calls them to freedom, to the free, rational life of the future, the imminent age.

Men say, "By what shall we be made secure, when the existing order is destroyed? What will the new orders be which will take the place of those of the present time, and in what will they consist? So long as we do not know how our life will be composed, we shall not move on or budge from our place."

This demand is what the explorer of new countries might put forth, in demanding a detailed description of the country into which he is entering.

If the life of the individual man, in passing from one age to another, were fully known to him, he would have no reason for living. The same is true of the life of humanity: if it had a programme of the life which awaits it as it enters upon its new age, this would be the surest symptom that it is not living, does not move on, but is whirling about in one spot.

The conditions of the new structure of life cannot be known to us, because they have to be worked out by ourselves. In this alone does life consist, namely, in recognizing the unknown and conforming our activity to this new cognition.

In this does the life of every individual and the life of human societies and of humanity consist.