but I was weak.
Yesterday Dunaev[15] came. Chopped much yesterday, overtired myself. To-day I walked. I went to Constantine Bieli’s.[16] He is very much to be pitied. Then I walked in the village. It is good with them, but with us it is shameful. Wrote letters. Wrote to Bazhenov[17] and three others. Thought:
1) The confirmation of the fact, that reason liberates the latent love in man for justice is the proverb, “Comprendre c’est tout pardoner.” If you forgive a man, you will love him. To forgive means to cease to condemn and to hate.
2) If a man believes something at the word of another, he will lose his belief in that which he would have inevitably believed in, had he not trusted the other one. He who believes in … etc., ceases to believe in reason. They even say straight out, one ought not to believe in reason.
3) …
A very interesting letter from Holland, about what a youth is to do who is called to military service, when he is the sole supporter of his mother.[18]
November 10. Y. P.
Slept with difficulty. Weakness both physical and intellectual and—for which I am at fault—also moral. Rode horseback. Posha[19] arrived. … A wonderful French pamphlet about war.[20] Yes, 20 years are needed for that thought to become a general one. My head aches and seems to crackle and rumble. Father, help me when I am most weak that I may not fall morally. It is possible.
Nov. 11. Y. P. If I live.
I write and think: it is possible that I won’t be. Every day I make attempts, and I get more accustomed to it.
To-day November 15.
I have been so weak all the time I could write nothing except a few letters. A letter to Shkarvan. There have been here, Dunaiev, Posha, Maria Vasilievna.[21] They left yesterday. Yesterday also I went to see Maria Alexandrovna; she is ill. To-day Aunt Tanya[22] and Sonya came.
I didn’t sleep at night and therefore didn’t work. But I wrote on the girl Konefsky[23] and a little in my journal. I am reading Schopenhauer’s[24] “Aphorisms.” Very good. Only put “The service of God” instead of “The recognition of the vanity of life,” and we agree.
Now 2 o’clock, I shall write out later what I have noted down.[25]
December 7. Moscow.
Almost a month since I have made any entries. During this time we moved to Moscow. The weakness has passed a little, and I am working earnestly, though with little success, on the Declaration of Faith.[26] Yesterday I wrote a little article on whipping.[27] I lay down to sleep in the day and had just dozed off—I felt as if some one jerked me; I got up, began to think about whipping, and wrote it out.
During this time, I went to the theatre[28] for the rehearsals of the Power of Darkness. Art, beginning as a game, has continued to be the toy of adults. This is also proved by music, of which I have heard much. It is ineffectual. On the contrary, it detracts when there is ascribed to it the unsuitable meaning which is ascribed to it. Realism, moreover, weakens its significance …
N. refused to serve in the military. I called on him.[29] Philosophov[30] died. … Wrote several worthless letters.
I have thought during this time much—in meaning. Much of it I could not understand and have forgotten.
1) I have often wanted to suffer, wanted persecution. That means that I was lazy and didn’t want to work, so that others should work for me, torturing me, and I should only suffer.
2) It is terrible, the perversions … of the mind to which men expose children for their own purposes during the time of their education. The rule of conscious materialism is only explained by this. The child is instilled with such nonsense that afterwards the materialistic, limited, false conception, which is not developed to the conclusions which would show its falsity, appears like an enormous conquest of the intellect.
3) I made a note, “Violence frees,” and it was something very clear and important, and now I don’t remember what it was at all.
I have remembered. December 23. Violence is a temptation because it frees us from the strain of attention, from the work of reasoning: one must labour to undo a knot; to cut it, is shorter.
4) A usual perversion of reason, which is made through a violently enforced faith, is to make men satisfied either with idolatry or with materialism, which at bottom is one and the same thing. Faith in the reality of our conceptions is faith in an idol, and the consequences are the same; one must bring sacrifices to it.
5) I can imagine consciousness transferred to the life of the spirit to such a degree that the sufferings of the body would be met gladly.
6) A beautiful woman smiles, and we think that because she smiles she says something good and true when she smiles. But often the smile seasons something entirely foul.
7) Education. It is worth while occupying oneself with education, in order to find out all one’s shortcomings. Seeing them, you will begin to correct them. But to correct oneself is indeed the best method of education for one’s children and for others’ and for grown-up people.
Just now I read a letter from Shkarvan[31] that medical help does not appear to him like a boon, that the lengthening of many empty lives for many hundred years is much less important to him than the weakest blowing, as he writes, (a puff) on the spark of divine love in the heart of another. Here then in this blowing, lies the whole art of education. But to kindle it in others, one must kindle it in oneself.
8) To love means to desire that which the beloved object desires. The objects of love desire opposing things, and therefore, we can only love that which desires one and the same thing. But that which desires one and the same thing is God.
9) Man beginning to live, loves only himself, and separates himself from other beings in that he constantly loves that which alone constitutes his being. But as soon as he recognises himself as a separate being, he recognises also his own love, and he is no longer content with this love for himself and he begins to love other beings. And the more he lives a conscious life, the greater and greater number of beings he will begin to love, though not with such a stable and unceasing love as that with which he loves himself, but nevertheless, in such a way that he wishes good to everything he loves, and he rejoices at this good, and suffers at the evil which tries the beloved beings, and he unites into one all that he loves.
As life is love, why not suppose that my “self,” that which I consider to be myself and love with a special love, is perhaps the union I made in a former life of things which I loved, just as I am making a union of things now. The other has already taken place and this one is taking place.
Life is the enlargement of love, the widening of its borders, and this widening is going on in various lives. In the present life, this widening appears to me in the form of love. This widening is necessary for my inner life and it is also necessary for the life of this world. But my life can manifest itself not only in this form. It manifests itself in an innumerable quantity of forms. Only this one is apparent to me.
But in the meantime, the movement of life understood by me in this world, through the enlargement of love in myself and through the union of beings through love, produces at the same time other effects, one or many, unseen by me. As for instance, I put together 8 toy cubes to make a picture on one side of them, not seeing the other sides of the constructed cubes, but on the other sides are being formed pictures just as regular, though unseen by me.
(All this was very clear when it came into my head, and now I have forgotten everything and the result is nonsense.)
10) I have thought much about God, about the essence of my life, and it seemed I only doubted one and the other and believed in my own conclusions; and then, one time, not long ago, I simply had the desire to lean upon my faith in God and in the indestructibility of my soul, and to my astonishment I felt so firm and calm a confidence, as I have never felt before. So that all my doubts and scrutinisings