IX

But "How are we to act now, immediately among ourselves, in Russia, at

this moment, when our foes have already attacked us, are killing our

people, and threatening us; what should be the action," I shall be asked,

"of a Russian soldier, officer, general, Tsar, private individual? Are

we, forsooth, to allow our enemies to ruin our possessions, to seize the

productions of our labors, to carry away prisoners, or kill our men? What

are we to do now that this thing has begun?"

But before the work of war was commenced, by whomsoever it was

commenced--every awakened man must answer--before all else the work of my

life was commenced. And the work of my life has nothing in common with

recognition of the rights of the Chinese, Japanese, or Russians to Port

Arthur. The work of my life consists in fulfilling the will of Him who

sent me into this life. This will is known to me. This will is that I

should love my neighbor and serve him. Then why should I, following

temporary, casual, irrational, and cruel demands, deviate from the known

eternal and changeless law of all my life? If there be a God, He will not

ask me when I die (which may happen at any moment) whether I retained

Chi-nam-po with its timber stores, or Port Arthur, or even that

conglomeration which is called the Russian Empire, which He did not

confide to my care; but He will ask me what I have done with that life

which He put at my disposal;--did I use it for the purpose for which it

was predestined, and under the conditions for fulfilling which it was

intrusted to me? Have I fulfilled His law?

So that to this question as to what is to be done now, when war is

commenced, for me, a man who understands his destiny, whatever position I

may occupy, there can be no other answer than this, whatever be my

circumstances, whether the war be commenced or not, whether thousands of

Russians or Japanese be killed, whether not only Port Arthur be taken,

but St. Petersburg and Moscow--I cannot act otherwise than as God demands

of me, and that therefore I as a man can neither directly nor indirectly,

neither by directing, nor by helping, nor by inciting to it, participate

in war; I cannot, I do not wish to, and I will not. What will happen

immediately or soon, from my ceasing to do that which is contrary to the

will of God, I do not and cannot know; but I believe that from the

fulfilment of the will of God there can follow nothing but that which is

good for me and for all men.

You speak with horror about what might happen if we Russians at this

moment ceased to fight, and surrendered to the Japanese what they desire

from us. But if it be true that the salvation of mankind from

brutalization and self-destruction lies only in the establishment amongst

men of that true religion which demands that we should love our neighbor

and serve him (with which it is impossible to disagree), then every war,

every hour of war, and my participation in it, only renders more

difficult and distant the realization of this only possible salvation.

So that, even if one places oneself on the unstable point of view of

defining actions according to their presumed consequences--even then the

surrender to the Japanese by the Russians of all which the former desire

of us, besides the unquestionable advantage of the cessation of ruin and

slaughter, would be an approach to the only means of the salvation of

mankind from destruction; whereas the continuance of the war, however it

may end, will be a postponement of that only means of salvation.

"Yet even if this be so," it is replied, "wars can cease only when all

men, or the majority, will refuse to participate in them. But the refusal

of one man, whether he be Tsar or soldier, would only, unnecessarily, and

without the slightest profit to any one, ruin his life. If the Russian

Tsar were now to throw up the war, he would be dethroned, perhaps killed,

in order to get rid of him; if an ordinary man were to refuse military

service, he would be sent to a penal battalion and perhaps shot. Why,

then, without the slightest use should one throw away one's life, which

may be profitable to society?" is the common question of those who do not

think of the destination of their life and therefore do not understand

it.

But this is not what is said and felt by any man who understands the

destination of his life--_i.e._ by any religious man. Such a man is

guided in his activity not by the presumed consequences of his action,

but by the consciousness of the destination of his life. A factory

workman goes to his factory and in it accomplishes the work which is

allotted him without considering what will be the consequences of his

labor. In the same way a soldier acts, carrying out the will of his

commanders. So acts a religious man in fulfilling the work prescribed to

him by God, without arguing as to what precisely will come of that work.

Therefore for a religious man there is no question as to whether many or

few men act as he does, or of what may happen to him if he does that

which he should do. He knows that besides life and death nothing can

happen, and that life and death are in the hands of God whom he obeys.

A religious man acts thus and not otherwise, not because he desires to

act thus, nor because it is advantageous to himself or to other men, but

because, believing that his life is in the hands of God, he cannot act

otherwise.

In this lies the distinction of the activity of religious men; and

therefore it is that the salvation of men from the calamities which they

inflict upon themselves can be realized only in that degree in which they

are guided in their lives, not by advantage nor arguments, but by

religious consciousness.

X

"But how about the enemies that attack us?"

"Love your enemies, and ye will have none," is said in the teaching of

the Twelve Apostles. This answer is not merely words, as those may

imagine who are accustomed to think that the recommendation of love to

one's enemies is something hyperbolical, and signifies not that which

expressed, but something else. This answer is the indication of a very

clear and definite activity, and of its consequences.

To love one's enemies--the Japanese, the Chinese, those yellow people

toward whom benighted men are now endeavoring to excite our hatred--to

love them means not to kill them for the purpose of having the right of

poisoning them with opium, as did the English; not to kill them in order

to seize their land, as was done by the French, the Russians, and the

Germans; not to bury them alive in punishment for injuring roads, not to

tie them together by their hair, not to drown them in their river Amur,

as did the Russians.

"A disciple is not above his master.... It is enough for a disciple that

he be as his master."

To love the yellow people, whom we call our foes, means, not to teach

them under the name of Christianity absurd superstitions about the fall

of man, redemption, resurrection, etc., not to teach them the art of

deceiving and killing others, but to teach them justice, unselfishness,

compassion, love--and that not by words, but by the example of our own

good life. And what have we been doing to them, and are still doing?

If we did indeed love our enemies, if even now we began to love our

enemies, the Japanese, we would have no enemy.

Therefore, however strange it may appear to those occupied with military

plans, preparations, diplomatic considerations, administrative,

financial, economical measures, revolutionary, socialistic propaganda,

and various unnecessary sciences, by which they think to save mankind

from its calamities, the deliverance of man, not only from the calamities

of war, but also from all the calamities which men inflict upon

themselves, will take place not through emperors or kings instituting

peace alliances, not through those who would dethrone emperors, kings, or

restrain them by constitutions, or substitute republics for monarchies,

not by peace conferences, not by the realization of socialistic

programmes, not by victories or defeats on land or sea, not by libraries

or universities, nor by those futile mental exercises which are now

called science; but only by there being more and more of those simple men

who, like the Dukhobors, Drojjin, Olkhovik, in Russia, the Nazarenes in

Austria, Condatier in France, Tervey in Holland, and others, having

placed as their object not external alterations of life, but the closest

fulfilment in themselves of the will of Him who has sent them into life,

will direct all their powers to this realization. Only such people

realizing the Kingdom of God in themselves, in their souls, will

establish, without directly aiming at this purpose, that external Kingdom

of God which every human soul is longing for.

Salvation will come to pass only in this one way and not in any other.

Therefore what is now being done by those who, ruling men, inspire them

with religious and patriotic superstitions, exciting in them

exclusiveness, hatred, and murder, as well as by those who, for the

purpose of freeing men from slavery and oppression, invoke them to

violent external revolution, or think that the acquisition by men of very

much incidental and for the most part unnecessary information will of

itself bring them to a good life--all this, by distracting men from what

alone they need, only removes them further from the possibility of

salvation.

The evil from which the men of the Christian world suffer is that they

have temporarily lost religion.

Some people, having come to see the discord between the existing religion

and the degree of mental and scientific development attained by humanity

at the present time, have decided that in general no religion whatever is

necessary. They live without religion and preach the uselessness of any

religion of whatever kind. Others, holding to that distorted form of the

Christian religion which is now preached, likewise live without religion,

professing empty external forms, which cannot serve as guidance for men.

Yet a religion which answers to the demands of our time does exist and is

known to all men, and in a latent state lives in the hearts of men of the

Christian world. Therefore that this religion should become evident to

and binding upon all men, it is only necessary that educated men--the

leaders of the masses--should understand that religion is necessary to

man, that without religion men cannot live a good life, and that what

they call science cannot replace religion; and that those in power and

who support the old empty forms of religion should understand that what

they support and preach under the form of religion is not only not

religion, but is the chief obstacle to men's appropriating the true

religion which they already know, and which can alone deliver them from

their calamities. So that the only certain means of man's salvation

consists merely in ceasing to do that which hinders men from assimilating

the true religion which already lives in their consciousness.