The Kingdom of God is Within You; What is Art?

Hence the prophecy: that a time will come when all men will hearken unto the word of God, will forget the arts of war, will melt their swords into plowshares and their lances into reaping-hooks; – which, being translated, means when all the prisons, the fortresses, the barracks, the palaces, and the churches will remain empty, the gallows and the cannon will be useless. This is no longer a mere Utopia, but a new and definite system of life, toward which mankind is progressing with ever increasing rapidity.

But when will it come?

Eighteen hundred years ago Christ, in answer to this question, replied that the end of the present world – that is, of the pagan system – would come when the miseries of man had increased to their utmost limit; and when, at the same time, the good news of the Kingdom of Heaven – that is, of the possibility of a new system, one not founded upon violence – should be proclaimed throughout the earth.21

"But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only,"22 said Christ. "Watch therefore: for ye know not what hour your Lord doth come."

When will the hour arrive? Christ said that we cannot know. And for that very reason we should hold ourselves in readiness to meet it, as the goodman should watch his house against thieves, or like the virgins who await with their lamps the coming of the bridegroom; and, moreover, we should work with all our might to hasten the coming of that hour, as the servants should use the talents they have received that they may increase.23

And there can be no other answer. The day and the hour of the advent of the Kingdom of God men cannot know, since the coming of that hour depends only on men themselves.

The reply is like that of the wise man who, when the traveler asked him how far he was from the city, answered, "Go on!"

How can we know if it is still far to the goal toward which humanity is aiming, when we do not know how it will move toward it; that it depends on humanity whether it moves steadily onward or pauses, whether it accelerates or retards its pace.

All that we can know is what we who form humanity should or should not do in order to bring about this Kingdom of God. And that we all know; for each one has but to begin to do his duty, each one has but to live according to the light that is within him, to bring about the immediate advent of the promised Kingdom of God, for which the heart of every man yearns.

CHAPTER XII

CONCLUSION

"REPENT, FOR THE KINGDOM OF HEAVEN IS AT HAND!" 1

Encounter with a train carrying soldiers to establish order among famine-stricken peasants – The cause of the disorder – How the mandates of the higher authorities are carried out in case of peasants' resistance – The affair at Orel as an example of violence and murder committed for the purpose of asserting the rights of the rich – All the advantages of the rich are founded on like acts of violence.

2

The Tula train and the behavior of the persons composing it – How men can behave as these do – The reasons are neither ignorance, nor cruelty, nor cowardice, nor lack of comprehension or of moral sense – They do these things because they think them necessary to maintain the existing system, to support which they believe to be every man's duty – On what the belief of the necessity and immutability of the existing order of things is founded – For the upper classes it is based on the advantages it affords them – But what compels men of the lower classes to believe in the immutability of this system, when they derive no advantage from it, and maintain it with acts contrary to their conscience? – The reason lies in the deceit practised by the upper classes upon the lower in regard to the necessity of the existing order, and the legitimacy of acts of violence for its maintenance – General deception – Special deception – The conscription.

3

How men reconcile the legitimacy of murder with the precepts of morality, and how they admit the existence in their midst of a military organization for purposes of violence which incessantly threatens the safety of society – Admitted only by the powers for whom the present organization is advantageous – Violence sanctioned by the higher authorities and carried out by the lower, notwithstanding the knowledge of its immorality, because, owing to the organization of the State, the moral responsibility is divided among a large number of participants, each of whom considers some other than himself responsible – Moreover, the loss of consciousness of moral responsibility is also due to a mistaken opinion as to the inequality of men, the consequent abuse of power by the authorities, and servility of the lower classes – The condition of men who commit acts contrary to their conscience is like the condition of a hypnotized person acting under the influence of suggestion – In what does submission to the suggestion of the State differ from submission to men of a higher order of consciousness or to public opinion? – The present system, which is the outcome of ancient public opinion, and which is already in contradiction to the modern, is maintained only through torpor of conscience, induced by auto-suggestion among the upper classes, and by the hypnotization of the lower – The conscience or intelligent consciousness of these men may awaken, and there are instances when it does awaken; therefore it cannot be said that any one of them will, or will not, do what he sets out to do – Everything depends on the degree of comprehension of the illegitimacy of the acts of violence, and this consciousness in men may either awaken spontaneously or be roused by those already awakened.

4

Everything depends upon the strength of conviction of each individual man in regard to Christian truth – But the advanced men of the present day consider it unnecessary to explain and profess Christian truth, regarding it sufficient for the improvement of human life to change its outward conditions within the limits allowed by power – Upon this scientific theory of hypocrisy, which has taken the place of the hypocrisy of religion, men of the wealthy classes base the justification of their position – In consequence of this hypocrisy, maintained by violence and falsehood, they can pretend before each other to be Christians, and rest content – The same hypocrisy allows men who preach the Christian doctrine to take part in a régime of violence – No external improvements of life can make it less miserable; its miseries are caused by disunion; disunion springs from following falsehood instead of truth – Union is possible only in truth – Hypocrisy forbids such a union, for while remaining hypocrites, men conceal from themselves and others the truth they know – Hypocrisy changes into evil everything destined to ameliorate life – It perverts the conception of right and wrong, and therefore is a bar to the perfection of men – Acknowledged malefactors and criminals do less harm than those who live by legalized violence cloaked by hypocrisy – All recognize the iniquity of our life, and would long since have modified it, if it were not covered by the cloak of hypocrisy – But it seems as if we had reached the limits of hypocrisy, and have but to make an effort of consciousness in order to awaken – like the man who has nightmare – to a different reality.

5

Can man make this effort? – According to the existing hypocritical theory, man is not free to change his life – He is not free in his acts, but is always free to acknowledge or disregard certain truths already known to him – The recognition of truth is the cause of action – The cause of the apparent insolvability of the question of man's freedom – It lies only in the acknowledgment of the truth revealed unto him – No other freedom exists – The acknowledgment of the truth gives freedom, and points the way in which a man, willingly or unwillingly, must walk – The recognition of truth and of true freedom allows man to become a participant of the work of God, to be not the slave but a creator of life – Men have but to forego the attempt to improve the external conditions of life, and direct all their energies toward the recognition and profession of the truth that is known to them, and the present painful system of life will vanish forthwith, and that portion of the Kingdom of God which is accessible to men would be established – One has only to cease lying and shamming to accomplish this – But what awaits us in the future? – What will happen to mankind when they begin to obey the dictates of their conscience, and how will they exist without the customary conditions of civilization? – Nothing truly good and beneficial can perish because of the realization of the truth, but will only increase in strength when freed from the admixture of falsehood and hypocrisy.

6

Our system of life has reached the limit of misery, and cannot be ameliorated by any pagan reorganization – All our life, with its pagan institutions, is devoid of meaning – Are we obeying the will of God in maintaining our present privileges and obligations? – We are in this position, not because such is the law of the universe, that it is inevitable, but because we wish it, because it is advantageous for some of us – All our consciousness contradicts this, and our deliverance consists in acknowledging the Christian truth, not to do to one's neighbor that which one would not have done to one's self – As our obligations in regard to ourselves should be subordinate to our obligations to others, so in like manner our obligations to others should be subordinate to our obligations to God – Deliverance from our position consists, if not in giving up our position and its rights at once, at least in acknowledging our guilt, and neither lying nor trying to justify ourselves – The true significance of our life consists in knowing and professing the truth, whereas our approval of, and our activity in, the service of the State takes all meaning from life – God demands that we serve Him, that is, that we seek to establish the greatest degree of union among all human beings, which union is possible only in truth.

I was just putting the finishing touches to this two years' work when, on the 9th day of September,24 I had occasion to go by rail to visit districts in the governments of Tula and Ryazan, where certain peasants were suffering from last year's famine, and others were enduring still greater suffering from the same causes this year.25 At one of the stations the train in which I was a passenger met the express, which carried the Governor and troops supplied with rods and loaded rifles for torturing and murdering the famine-stricken peasants.

Although corporal punishment was legally abolished in Russia thirty years ago, the custom of flogging as a means of making the decisions of authority respected has been revived, and has of late been frequently employed. I had heard of it, had read in the papers of the frightful tortures of which the Governor of Nijni-Novgorod, Baranov, has gone so far as to boast, and of the tortures that have been inflicted in Tchernigov, Tambov, Saratov, Astrakhan, and Orel, but I had never yet witnessed, as I did now, how these things were actually done.

And I myself saw well-meaning Russians, penetrated with the spirit of Christ, but armed with muskets and carrying rods, on their way to murder and torture their starving brothers.

The pretext was as follows: —

On the estate of a rich landowner, upon a piece of ground held by him in common with the peasants, a forest had been allowed to grow. (When I say that the forest "grew," I mean that the peasants had not only planted it, but had continued to take care of it.) They had always had the use of it, and therefore looked upon it as their own, or at least as common property; but the landowner, confiscating it entirely to himself, began to cut down the trees. The peasants lodged a complaint. The judge of the lower court pronounced an illegal decision (I call it illegal on the authority of the Procureur26 and the Governor, who surely ought to understand the case) in favor of the landowner. The higher courts, as well as the Senate, although they could see that the case had been unfairly tried, confirmed the decision, and the wood was awarded to the landowner, who continued to fell the trees. But the peasants, believing it impossible that such an injustice could be perpetrated by the higher magistrates, refused to submit to the decision, and drove away the workmen sent to cut down the trees, saying that the forest belonged to them, and that they would appeal to the Czar himself before they would allow it to be touched.

The case was reported to St. Petersburg, from whence the Governor received the order to enforce the decision of the courts, and in order to execute the command, asked for troops.

Hence these soldiers who, armed with bayonets and provided with cartridges and rods expressly prepared for the occasion and stored in one of the vans, were on their way to enforce the decision of the higher authorities. The execution of an order from the ruling powers can be accomplished either by threats of torture and death, or by the enforcement of those threats, according to the degree of resistance on the part of the people.

If, for instance, in Russia (it is practically the same in other lands where state authority and the rights of ownership exist), the peasants offer to resist, the result is as follows: The superior officer makes a speech and orders them to obey. The excited crowd, accustomed to be duped by those in high places, understands not a word that the representative of authority is saying in his official, conventional language, and is by no means pacified. Whereupon the commanding officer declares that unless they submit and disperse, he will be forced to have recourse to arms. If the crowd still refuses to yield and does not disperse, he orders his men to load the muskets and to fire over their heads, and then, if the peasants still stand their ground, he orders the soldiers to aim at the crowds; they fire, and men fall wounded and killed in the street. The crowd is dispersed, the soldiers, carrying out the orders of their commanders, having laid hands upon those whom they suppose to be the chief instigators, and arrested them. The dying, stained with blood, the wounded, mutilated, and dead, among whom are often women and children, are picked up. The dead are buried, the wounded sent to the hospitals. Those who are supposed to be the ringleaders are taken to the city and court-martialed, and if proved that they have used violence, they are summarily hung. This has happened in Russia repeatedly, and similar scenes must take place wherever the system of government is based upon violence. Such is the course adopted in cases of revolt.

If, on the other hand, the peasants submit, the scene that ensues is entirely original and peculiarly Russian. The Governor, on his arrival at the place, either quarters the soldiers in the different houses of the village, where their maintenance ruins the peasants, or, satisfied by threatening the people, he graciously pardons them and departs. Or, as more frequently happens, he addresses the multitude, upbraids it for disobedience, and announces that the ringleaders must be punished; he seizes a certain number of men considered as such, and without any form of trial causes them to be beaten with rods in his presence.

In order to give an idea of the manner in which such an affair is conducted, I will describe an instance of the kind which happened in Orel, which was approved by the higher authorities. Like the landowner in Tula, the landed proprietor at Orel chose to take possession of the peasants' property, and here, too, as in the former instance, the peasants resisted. In this case, the landowner, without the consent of the peasants, wished to dam up, for the benefit of his mill, a flow of water which supplied the meadows. The peasants resisted this.

The landlord lodged a complaint with the rural commissary, who illegally (as was afterward admitted by the court) decided the case in favor of the landowner, giving him leave to divert the water. The landowner sent workmen to close the channel through which the water descended. The peasants, excited at this unfair judgment, sent their women to prevent the landowner's men from damming the channel. The women proceeded to the dam, upset the carts, and drove the workmen away. The landowner entered a complaint against them for committing a lawless act. The rural commissary gave the order to arrest and lock up in the village jail one woman out of every family, – an order rather difficult to execute, since each family included several women; and as it was impossible to tell which of them to arrest, the police could not fulfil the order. The landowner complained to the Governor of the laxity of the police. The Governor, without stopping to consider the case, gave strict orders to the Ispravnik to carry out at once the orders of the rural commissary. In obedience to his superior the Ispravnik arrived in the village, and with that contempt for the individual peculiar to Russian authorities, ordered the police to seize the first women they could. Disputes and resistance arose. The Ispravnik, paying no attention to this, persisted in his order that the police should take one woman, innocent or guilty, from every household, and put her under arrest. The peasants defended their wives and mothers; they refused to give them up, and resisted the police and the Ispravnik. Thus another and a greater offense was committed, – resistance to authority, – which was at once reported in town. Then the Governor, just as I saw the Governor of Tula, with a battalion of soldiers supplied with rods and muskets, backed by all due accessories of telegraph and telephone, accompanied by a learned physician who was to superintend the flogging from a medical standpoint, started on an express train for the spot, like the modern Genghis Khan predicted by Herzen. In the Volostnoye Pravlenie27 were the soldiers, a detachment of police with their revolvers suspended on red cords, the principal peasants of the neighborhood, and the men accused. Around them had collected a crowd of perhaps a thousand.

Driving up to the house of the Volostnoye Pravlenie, the Governor alighted from his carriage and delivered an address, which had been prepared in advance, after which he inquired for the criminals, and ordered a bench to be brought. No one understood what he meant until the policeman, who always accompanied the Governor and made all the arrangements for the punishments which had already been enforced several times in the government of Orel, explained that the bench was to be used for flogging. This bench and the rods that had been brought by the party were both produced. The executioners had been previously selected from certain horse-thieves taken from the same village, the military having refused to do the business.

When all was ready the Governor bade the first of the twelve men who were pointed out to him by the landowner as the ringleaders to step forward. It so happened that he was the father of a family, a man forty-five years of age, respected in the community, whose rights he had manfully defended.

He was led to the bench, stripped, and ordered to lie down.

He would have begged for mercy, but realizing how little it would avail, he made the sign of the cross and stretched himself out on the bench. Two policemen held him down, and the learned doctor stood by, ready in case of need to give his scientific assistance. The executioners having spat upon their hands, swung the rods, and the flogging began. The bench, it seemed, was too narrow, and it was found difficult to keep the writhing victim, whose muscles twitched convulsively, from falling off. Then the Governor ordered to be brought another bench, to which a plank was adjusted in such a way as to support it. The soldiers, ever ready with their continual salutes and responses of "Yes, your Excellency," swiftly and obediently executed the orders, while in the meantime the half-naked, pale, and suffering man, trembling, with contracted brows and downcast eyes, stood by waiting. When the bench was readjusted, he was again stretched out upon it, and the horse-stealers renewed their blows. His back, his legs, and even his sides were covered with bleeding wounds, and every blow was followed by the muffled groan which he could no longer repress. In the crowd that stood by one could hear the sobs of the wife and mother, the children, and the kinsfolk of the man, as well as of all who had been called to witness the punishment.

The wretched Governor, intoxicated with power, who had no doubt convinced himself of the necessity for this performance, counted the strokes on his fingers, while he smoked cigarette after cigarette, for the lighting of which several obliging persons hastened to offer him a burning match.

After fifty blows had been given, the peasant lay motionless, without uttering a sound, and the doctor, who had been educated in a government school that he might devote his scientific knowledge to the service of his country and his sovereign, approached the tortured man, felt his pulse, listened to the beating of his heart, and reported to the representative of authority that the victim had become unconscious, and declared that, from a scientific point of view, it might prove dangerous to prolong the punishment. But the unfortunate Governor, utterly intoxicated by the sight of blood, ordered the flogging to go on until seventy strokes had been given, the number which he for some reason deemed necessary. After the seventieth blow the Governor said: —

"That will do! Now bring on the next one!"

They raised the mutilated and unconscious man, with his swollen back, and carried him away, and the next was brought forward. The sobs and groans of the crowd increased, but the tortures were continued.

So it went on until each of the twelve men had received seventy strokes. They begged for mercy, they groaned and screamed. The sobs and moans of the women grew louder and more heartrending, and the faces of the men of the crowd more gloomy. But there stood the troops, and the torture did not cease until it had seemed sufficient to the unfortunate, half-intoxicated, erring man called the Governor.

Not only did the magistrates, the officers, and the soldiers sanction this act by their presence, but they took part in it, preventing the crowd from interfering with the order of its execution.

When I asked one of the chief officials why these tortures were inflicted after the men had already submitted, he replied, with the significant air of a man who understands all the fine points of political wisdom, that it was done because it had been proved by experience that if the peasants are not punished they will soon begin again to oppose the decrees of authority, and that the punishment of a few strengthens forever the power of authority.

And now I saw the Governor of Tula, with his clerks, officers, and soldiers, on his way to perform a similar act. Once more by murder or torture the sentence of the higher authorities was to be carried out, – a sentence whose object was to enable a young landowner, the possessor of a yearly income of 100,000 roubles, to receive 3000 more for a tract of wood of which he had basely defrauded a whole community of needy and starving peasants, the price of which he would squander in a few weeks in the restaurants of St. Petersburg, Moscow, and Paris. Such was the errand of the men I met.

It would seem as if there must be some purpose in this encounter, when, after two years of incessant contemplation, of continuous thought in one direction, fate should, for the first time in my life, bring me face to face with this phenomenon, a living illustration of the theory I have so long cherished; namely, that the entire organization of our life rests, not on any principle of justice, as men who occupy and enjoy advantageous positions under the existing system like to imagine, but on the rudest and most barefaced violence, on the murder and torture of human beings.

Those who possess large estates and large capital, or who receive high salaries collected from the needy working-classes, from the people who often lack the necessaries of life; merchants, clerks, doctors, lawyers, artists, scientists, writers, coachmen, cooks, and valets, who earn their living in the service of rich men, – fondly believe that the privileges which they enjoy are not the outcome of violence, but the natural result of a voluntary interchange of services; that these privileges are by no means the result of the outrages and floggings endured by their fellow-men, such as took place last summer, in Russia, in Orel and elsewhere, as the like took place in many parts of Europe and America. They prefer to believe that the privileges they enjoy are the spontaneous result of a mutual agreement among men; that violence is only the natural result of certain universal and superior laws, judicial, political, or economic. They try not to see that the privileges they possess are only held by them in consequence of some circumstance, not unlike that which compelled the peasants, who had tended the growing forest and greatly needed it, to surrender it to the rich landowner, who had taken no pains to preserve it, and who did not require it for his own use; men who will either be flogged or murdered if they refuse to surrender it. Now, if it is an undeniable fact that the mill in Orel was made to yield an increased income to the proprietor, and that the forest raised by the peasants was given to the landowner only because of the flogging and the executions either threatened or actually suffered, then it must be equally evident that all the other exclusive rights of the rich, which deprive the poor of the bare necessaries of life, rest on the same basis.