Leo Tolstoy on Universal Brother/Sisterhood (The Kingdom of God is Within You)

Tolstoy’s concept of Universal Brotherhood was inspired by his reading of Schopenhauer and especially the ideas of Christian love, charity and fraternity in The Sermont of the Mount from the New Testament, although in A Letter to a Hindu he explains that : ‘’This thought appeared in most various forms at different times and places, with varying completeness and clarity. It found expression in Brahmanism, Judaism, Mazdaism (the teachings of Zoroaster), in Buddhism, Taoism, Confucianism, and in the writings of the Greek and Roman sages, as well as in Christianity and Mohammedanism.’’

A seminal architect of non-violent peace activism, in 1908, Tolstoy wrote A Letter to a Hindu outlining his belief in non-violence as a means for India to gain independence from colonial rule. In 1909, Gandhi read a copy of the letter when he was becoming an activist in South Africa. He wrote to Tolstoy seeking proof that he was the author, which led to further correspondence. It is interesting to note that Blavatsky had brief contacts with both men.

See also :

Siblings: The Path to Universal Brotherhood in Tolstoy and Dostoevsky https://dataspace.princeton.edu/handle/88435/dsp01bv73c045f

Poetics of Brotherhood: Organic and Mechanistic Narrative in Late Tolstoi https://www.jstor.org/stable/10.5612/slavicreview.70.4.0754

The man who believes in the inspiration of the Old Testament and the sacred character of David, who commanded on his deathbed the murder of an old man who had cursed him, and whom he could not kill himself because he was bound by an oath to him, and the similar atrocities of which the Old Testament is full, cannot believe in the holy love of Christ. The man who believes in the Church’s doctrine of the compatibility of warfare and capital punishment with Christianity cannot believe in the brotherhood of all men. (The Kingdom of God is Within, 1894, 33)

The Christian doctrine to love God and serve him, and only as a result of that love to love and serve one’s neighbor, seems to scientific men obscure, mystic, and arbitrary. And they would absolutely exclude the obligation of love and service of God, holding that the doctrine of love for men, for humanity alone, is far more clear, tangible, and reasonable.

Scientific men teach in theory that the only good and rational life is that which is devoted to the service of the whole of humanity. That is for them the importance of the Christian doctrine, and to that they reduce Christ’s teaching. They seek confirmation of their own doctrine in the Gospel, on the supposition that the two doctrines are really the same.

This idea is an absolutely mistaken one. The Christian doctrine has nothing in common with the doctrine of the Positivists, Communists, and all the apostles of the universal brotherhood of mankind, based on the general advantage of such a brotherhood. They differ from one another especially in Christianity’s having a firm and clear basis in the human soul, while love for humanity is only a theoretical deduction from analogy.

The doctrine of love for humanity alone is based on the social conception of life. The essence of the social conception of life consists in the transference of the aim of the individual life to the life of societies of individuals: family, clan, tribe, or state. This transference is accomplished easily and naturally in its earliest forms, in the transference of the aim of life from the individual to the family and the clan. The transference to the tribe or the nation is more difficult and requires special training. And the transference of the sentiment to the state is the furthest limit that the process can reach. (Kingdom 44-45)

Theoretically it follows, indeed, having extended the love and interest for the personality to the family, the tribe, and thence to the nation and the state, it would be perfectly logical for men to save themselves the strife and calamities that result from the division of mankind into nations and states by extending their love to the whole of humanity. This would be most logical, and theoretically nothing would appear more natural to its advocates, who do not observe that love is a sentiment that may or may not be felt, but that it is useless to advocate; and moreover, that love must have an object, and that humanity is not an object. It is nothing but a fiction. (Kingdom, 45)

The Christian doctrine shows man that the essence of his soul is love – that his happiness depends not on loving this or that object, but on loving the principle of the whole – God, whom he recognizes within himself as love, and therefore he loves all things and all men.

In this is the fundamental difference between the Christian doctrine and the doctrine of the Positivists, and all the theorizers about universal brotherhood on non-Christian principles. (Kingdom, 47)

We think today that the requirements of the Christian doctrine – of universal brotherhood, suppression of national distinctions, abolition of private property, and the strange injunction of nonresistance to evil by force – demand what is impossible. But it was just the same thousands of years ago, with every social or even family duty, such as the duty of parents to support their children, of the young to maintain the old, of fidelity in marriage. Still more strange, and even unreasonable, seemed the state duties of submitting to the appointed authority, and paying taxes, and fighting in defense of the country, and so on. All such requirements seem simple, comprehensible, and natural to us today, and we see nothing mysterious or alarming in them. But three or five thousand years ago they seemed to require what was impossible. (Kingdom. 49)

The man of the so-called educated classes lives in still more glaring inconsistency and suffering. Every educated man, if he believes in anything, believes in the brotherhood of all men, or at least he has a sentiment of humanity, or else of justice, or else he believes in science. And all the while he knows that his whole life is framed on principles in direct opposition to it all, to all the principles of Christianity, humanity, justice, and science.

He knows that all the habits in which he has been brought up, and that he could not give up without suffering, can only be satisfied through the exhausting, often fatal, toil of oppressed laborers, that is, through the most obvious and brutal violation of the principles of Christianity, humanity, and justice, and even of science (that is, economic science). He advocates the principles of fraternity, humanity, justice, and science, yet he lives so that he is dependent on the oppression of the working classes, which he denounces, and his whole life is based on the advantages gained by their oppression. Moreover he is directing every effort to maintaining this state of things so flatly opposed to all his beliefs.

We are all brothers – and yet every morning a brother or a sister must empty the bedroom slops for me. We are all brothers, but every morning I must have a cigar, a sweetmeat, an ice, and such things, which my brothers and sisters have been wasting their health in manufacturing, and I enjoy these things and demand them. We are all brothers, yet I live by working in a bank, or mercantile house, or shop at making all goods dearer for my brothers. We are all brothers, but I live on a salary paid me for prosecuting, judging, and condemning the thief or the prostitute whose existence the whole tenor of my life tends to bring about, and who I know ought not to be punished but reformed.

We are all brothers,but I live on the salary I gain by collecting taxes from needy laborers to be spent on the luxuries of the rich and idle. We are all brothers, but I take a stipend for preaching a false Christian religion, which I do not myself believe in, and which only serves to hinder men from understanding true Christianity. I take a stipend as priest or bishop for deceiving men in the matter of the greatest importance to them. We are all brothers, but I will not give the poor the benefit of my educational, medical, or literary labors except for money. We are all brothers, yet I take a salary for being ready to commit murder, for teaching men to murder, or making firearms, gunpowder, or fortifications. (Kingdom, 52)

All men of the modern world exist in a state of continual and flagrant antagonism between their conscience and their way of life. This antagonism is apparent in economic as well as political life. But most striking of all is the contradiction between the Christian law of the brotherhood of men existing in the conscience and the necessity under which all men are placed by compulsory military service of being prepared for hatred and murder – of being at the same time a Christian and a gladiator. (Kingdom, 57)

The attitude of the first section of thinkers, those who see a way out of war in international diplomatic measures, is well expressed in the report of the last Peace Congress in London, and the articles and letters upon war that appeared in No. 8 of the Revue des Revues, 1891. The congress after gathering together from various quarters the verbal and written opinion of learned men opened the proceedings by a religious service, and after listening to, addresses for five whole days, concluded them by a public dinner and speeches. They adopted the following resolutions:

“1. The congress affirms its belief that the brotherhood of man involves as a necessary consequence a brotherhood of nations. (Kingdom, 59)

To bring under the sway of Christianity savage nations who do not attack us and whom we have therefore no excuse for oppressing, we ought before all things to leave them in peace, and in case we need or wish to enter into closer relations with them, we ought only to influence them by Christian manners and Christian teaching, setting them the example of the Christian virtues of patience, meekness, endurance, purity, brotherhood, and love. Instead of that we begin by establishing among them new markets for our commerce, with the sole aim of our own profit; then we appropriate their lands, i.e., rob them; then we sell them spirits, tobacco, and opium, i.e., corrupt them; then we establish our morals among them, teach them the use of violence and new methods of destruction, i.e., we teach them nothing but the animal law of strife, below which man cannot sink, and we do all we can to conceal from them all that is Christian in us. After this we send some dozens of missionaries prating to them of the hypocritical absurdities of the Church, and then quote the failure of our efforts to turn the heathen to Christianity as an incontrovertible proof of the impossibility of applying the truths of Christianity in practical life. (Kingdom, 114)

So it was everywhere. But though this external form of life existed for centuries and still exists, very early—thousands of years before our time—amid this life based on coercion, one and the same thought constantly emerged among different nations, namely, that in every individual a spiritual element is manifested that gives life to all that exists, and that this spiritual element strives to unite with everything of a like nature to itself, and attains this aim through love. This thought appeared in most various forms at different times and places, with varying completeness and clarity. It found expression in Brahmanism, Judaism, Mazdaism (the teachings of Zoroaster), in Buddhism, Taoism, Confucianism, and in the writings of the Greek and Roman sages, as well as in Christianity and Mohammedanism. The mere fact that this thought has sprung up among different nations and at different times indicates that it is inherent in human nature and contains the truth. (Letter to a Hindu, 2, 1909)