The Kingdom of God Is Within You Leo Tolstoy (great novels of all time txt) 📖

of science⁠—continue to understand life as before, but must establish a new concept of life, from which should result the activity which corresponds to that new condition into which it has entered or is about to enter.

To this demand responds the peculiar ability of humanity to segregate certain people who give a new meaning to the whole of human life⁠—a meaning from which results the whole new activity which is different from the preceding one. The establishment of the new life-conception, which is proper for humanity under the new conditions into which it is entering, and of the activity resulting from it, is what is called religion.

And so religion, in the first place, is not, as science thinks, a phenomenon which at one time accompanied the evolution of humanity, and later became obsolete, but is a phenomenon always inherent in the life of humanity, and is in our time as inevitably inherent in humanity as at any other time. In the second place, religion is always a determination of the activity of the future, and not of the past, and so it is obvious that the investigation of past phenomena can in no way include the essence of religion.

The essence of every religious teaching does not consist in the desire to express the forces of Nature symbolically, or in the fear of them, or in the demand for the miraculous, or in the external forms of its manifestation, as the men of science imagine. The essence of religion lies in the property of men prophetically to foresee and point out the path of life, over which humanity must travel, in a new definition of the meaning of life, from which also results a new, the whole future activity of humanity.

This property of foreseeing the path on which humanity must travel is in a greater or lesser degree common to all men, but there have always, at all times, been men, in whom this quality has been manifested with particular force, and these men expressed clearly and precisely what was dimly felt by all men, and established a new comprehension of life, from which resulted an entirely new activity, for hundreds and thousands of years.

We know three such conceptions of life: two of them humanity has already outlived, and the third is the one through which we are now passing in Christianity. There are three, and only three, such conceptions, not because we have arbitrarily united all kinds of life-conceptions into these three, but because the acts of men always have for their base one of these three life-conceptions, because we cannot understand life in any other way than by one of these three means.

The three life-conceptions are these: the first⁠—the personal, or animal; the second⁠—the social, or the pagan; and the third⁠—the universal, or the divine.

According to the first life-conception, man’s life is contained in nothing but his personality; the aim of his life is the gratification of the will of this personality. According to the second life-conception, man’s life is not contained in his personality alone, but in the aggregate and sequence of personalities⁠—in the tribe, the family, the race, the state; the aim of life consists in the gratification of the will of this aggregate of personalities. According to the third life-conception, man’s life is contained neither in his personality, nor in the aggregate and sequence of personalities, but in the beginning and source of life, in God.

These three life-conceptions serve as the foundation of all past and present religions.

The savage recognizes life only in himself, in his personal desires. The good of his life is centered in himself alone. The highest good for him is the greatest gratification of his lust. The prime mover of his life is his personal enjoyment. His religion consists in appeasing the divinity in his favor, and in the worship of imaginary personalities of gods, who live only for personal ends.

A pagan, a social man, no longer recognizes life in himself alone, but in the aggregate of personalities⁠—in the tribe, the family, the race, the state⁠—and sacrifices his personal good for these aggregates. The prime mover of his life is glory. His religion consists in the glorification of the heads of unions⁠—of eponyms, ancestors, kings, and in the worship of gods, the exclusive protectors of his family, his race, his nation, his state.20

The man with the divine life-conception no longer recognizes life to consist in his personality, or in the aggregate of personalities (in the family, the race, the people, the country, or the state), but in the source of the everlasting, immortal life, in God; and to do God’s will he sacrifices his personal and domestic and social good. The prime mover of his religion is love. And his religion is the worship in deed and in truth of the beginning of everything, of God.

The whole historical life of humanity is nothing but a gradual transition from the personal, the animal life-conception, to the social, and from the social to the divine. The whole history of the ancient nations, which lasted for thousands of years and which came to a conclusion with the history of Rome, is the history of the substitution of the social and the political life-conception for the animal, the personal. The whole history since the time of imperial Rome and the appearance of Christianity has been the history of the substitution of the divine life-conception for the political, and we are passing through it even now.

It is this last life-conception, and the Christian teaching which is based upon it and which governs our whole life and lies at the foundation of our whole activity, both the practical and the theoretical, that the men of so-called science, considering it in reference to its external signs only, recognize as something obsolete and meaningless for us.

This teaching, which, according to the men of science, is contained only in its dogmatic part⁠—in the doctrine of the Trinity, the redemption, the miracles, the church, the sacraments, and so forth⁠—is