Полное собрание сочинений в 90 томах. Том 37

The aim of the Sinless One consists in acting without causing sorrow to others, although he could attain to great power by ignoring their feelings.

The aim of the Sinless one lies in not doing evil unto those who have done evil unto him.

If a man causes suffering even to those who hate him without any reason, he will ultimately have grief not to be overcome.

The punishment of evil doers consists in making them feel ashamed of themselves by doing them a great kindness.

Of what use is superior knowledge in the one, if he does not endeavour to relieve his neighbour's wants as much as his own?

If, in the morning a man wishes to do evil unto another, in the evening the evil will return to him.

Hindoo Kural.

This has taken place everywhere. The fact that love is the highest moral feeling was accepted universally, but the truth itself was interwoven with many and varied falsehoods, which so distorted it, that nothing but mere words remained, out of this recognition of love as the highest moral feeling. The theory was advanced that this highest moral feeling is applicable only to the individual life, that it was good only for home use, — but in social life all forms of violence, prisons, executions, wars, involving acts diametrically opposed to the feeblest sensation of love, were regarded as indispensable for the protection of the majority against evil doers. Notwithstanding that common sense clearly indicates, that if one set of people can arrogate to themselves the right to decide as to which people are to be subjected to all kinds of coercion for the supposed welfare of the many, it naturally follows that those few individuals to whom violence is so applied could also come to the same conclusion with regard to the ruling caste which subjected them to violence: and although the great religious teachers, — Brahmin, Buddhist and especially Christian, — anticipating this perversion of the law of love, directed attention to the one inevitable condition of love: the enduring of affronts, injuries, all kinds of violence without resisting the evil by evil, — mankind continued to accept what was incompatible: the beneficence of love, and with it the resistance of evil by violence, which is and must be opposed to love. And such teachings, in spite of the palpable contradiction which is in them, have taken such a deep hold upon the people, that while believing in the beneficiency of love, people fail to question the lawfulness of an order of life founded on coercion, which includes the imposition not only of tortures but also of death, by some persons upon others.

For a long time people lived in this obvious contradiction without noticing it. But the day came when this contradiction begen to stagger the more thoughtful people of different nations. And the ancient simple truth that it was natural for people to help and to love, instead of torturing and killing each other, began to dawn upon the minds of men and became every day clearer, while the acceptance of those false interpretations by which the deviations from it were justified, became less and less convincing.