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will come from the abstention of this act and the fulfilment of the will of God. It is the same kind of thing that children do, destroying the gen-eral order of a house which is necessary for their own happiness, for the sake of the immediate pleasure of play.
The fact is that for the work of God and for man accomplishing the work of God, time does not exist. Man can not but represent to himself everything in time, and therefore in order to cor-rectly judge of the importance of the work of God, he has to represent it to himself in the very re-mote future, even in infinite time. The fact, that I will not kill the murderer and will forgive him, that I shall die unseen by any one, fulfilling the will of God, will bear its own fruit … if I in-sist upon thinking in terms of time in infinite time. But it will bear its fruit surely.
I have to finish the former :
4) Refinement and power in art are almost always diametrically opposed.
5) Is it true that works of art are obtained by assiduous work? That which we call a work of art yes. But is it real art?
6) The Japanese sang and we could not re-strain ourselves from laughter. If we had sung before the Japanese they would have laughed. The more so had Beethoven been played for them. Indian and Greek temples are understood by all.
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And Greek statues are understood by all. And our best painting is also understandable. So that architecture, sculpture, painting, having reached their perfection, have reached also cosmopolitan-ism, accessibility to all. To the same point in some of its manifestations has the art of speech reached; in the teaching of Buddha, of Christ, in the poetry of Sakia-Muni, Jacob, Joseph. In dramatic art; Sophocles, Aristophanes did not reach it. It is being reached in the new ones. But in music they have been lagging behind en-tirely. The ideal of all art to which it should strive is accessibility to all but it, especially music to-day, noses its way into refinement.
7) The principal thing which I wanted to say about art, is that it does not exist in the sense of some great manifestation of the human spirit as it is understood now. There is play, consisting in the beauty of construction, in sculpting figures, or in representing objects, in dancing, in singing, in playing on various instruments, in poetry, in fables, in stories, but all this is only play and not an important matter to which one could con-sciously devote his strength.
And so it was always understood and is under-stood by the working, unspoiled people and every man who has not gone away from labour, from life, can not look upon it in any other way. It is necessary, one must, say it out loud how much
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evil has come from this importance attributed by the parasites of society to their plays !
8) The whole outer world is formed by us, by our senses. We know nothing and can know noth-ing about it. All that we can know, in studying the outer world is the relation of our senses (sens) among themselves and the laws of these relations. There is no question but that this is very interest-ing, and from the study of these relations are opened many new situations which we can make use of and which increase the comforts of our life, but this is not only not everything, not all of science as people busying themselves with this study are now asserting, but it is only one minute particle of science.
Science is the study of the relation of our spirit-ual “ self “ that which masters the outer senses and uses them to our outer senses or to the outer world, which is the same thing. This re-lation has to be studied, because in this relation is accomplished the movement of humanity as a whole to perfection and the good, and the move-ment of each individual man to the same goal. This relation is the object of every science; but to-day the study of this relation is called Ethics by our present-day scholars, and is considered as a science by itself, and a very unimportant one from out the great mass of other sciences. It is all topsy-turvy; the whole of science is considered
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as a small part and a small part is considered as the whole. From this comes the brutalisation of men.
This arises out of the astonishing ignorance of most of the so-called learned. They are naively convinced that the outer world is an actual real-ity, just in the same way as the peasants are con-vinced that the sun and the stars move around the earth. Just as the peasants know nothing of the work of Galileo, Copernicus and Newton, or if they have heard of it do not believe so the materialist scholars have never heard, do not know or do not believe what has been done as to criti-cism of knowledge by Descartes, Kant, Berkeley and even before, by the Hindus and by all re-ligious doctrines.
9) When you suffer, you must enter into your-self not seek matches, but put out that light which is there, and which interferes with the see-ing of your true “ self.” You must turn upside down the toy which stood on the cork and place it on the lead and then everything will become clear and the greatest part of your suffering will cease all that part which is not physical.
10) When you suffer from passion, here are some palliative prescriptions:
(a) Remember how many times you have suf-fered before because in your consciousness you have connected yourself to your passion; lust,
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greed, desire, vanity, and remember how every-thing passed away and you have still not found that “ self “ which suffered then. And so it is now. It is not you who are suffering, but that passion which you wrongly joined to yourself.
(b) Again, when you suffer, remember that the suffering is not something disagreeable which you can wish to get rid of, but it is the very work of life, that very task which you have been desig-nated to do. In wanting to get rid of it, you are doing that which a man would do who lifts the plough there where the earth is hard, just where, in fact, it has to be ploughed up.
(c) Then remember, at the moment when you suffer, that if there is anger in the feelings you have, the suffering is in you. Replace the anger with love, and the suffering will end.
(d) Also this is possible; love towards enemies, which is indeed the one real love. You must strug-gle for it, struggle with toil, with the conscious-ness that in it is life. But when you have at-tained it, what relief!
(e) The principal thing is to turn the toy upside down, find your true “ self “ which is only visible without matches, and then anger will van-ish by itself. That “ self “ is incapable of, can-not, and has no one to be angry with loving, it can only pity.
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During these latter days I didn’t feel like writ-ing. I merely wrote letters to every one and sent to Schmidt an addition to the letter about the incompatibility . . . with Christianity. 132 I have begun the Declaration of Faith anew. I am going to continue.
Went to Pirogovo with Masha. Serezha 133 is very good. . . . October 2 1. Y. P. If I live.
To-day probably October 23. Y. P.
All these days I have been out of tune with my work. Wrote a letter yesterday to the com-mander of the disciplinary battalion in Irkutsk about Olkhovik. 134
It is evening now, I am sitting down to write because I feel the special importance and serious-ness of the hours of life which are left to me. And I do not know what I have to do, but I feel that there has ripened in me an expression of God’s will which asks to be let out.
Have re-read Hadji Murad it isn’t what I want to say. As to Resurrection I can’t even get hold of it. The drama interests me.
A splendid article by Carpenter on science. 135 All of us walk near the truth and uncover it from various sides.
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October 26. Y. P.
I am still just as indisposed and don’t feel like writing. My head aches. Serezha came yester-day. 136 Wrote a letter to Sonya and to Andrusha.
But it seems to me that during this time of doubt, I arrived at two very important conclu-sions :
i ) That, which I also thought before and wrote down; that art is an invention, is a temptation for amusement with dolls, with pictures, with songs, with play, with stories and nothing more. But to place art as they do ( and they do the same with science), on the same level with the good is a horrible sacrilege. The proof that it is not so, is that about truth also (the right) I can say that truth is a
